SIX BOOKS OF politics OR CIVIL DOCTRINE, WRITTEN IN LATIN by justus Lipsius: which do especially concern Principality.  
Done into English by William jones Gentleman.  
Omne opus difficile videtur antequam tents, at nihil est quod non assidua meditatio, facillimum reddat.  Vegetius. 
AT LONDON, Printed by Richard Field for William Ponsonby. 1594.   

TO THE RIGHT HONOURABLE HIS SINGULAR GOOD LORD AND MASTER, SIR john Puckering Knight, Lord keeper of the great seal of England, and of her majesties most honourable Privy Counsel.  
MOST Honourable, all Estates have ever favoured those, who with their labour, and industry, and the adventure of their lives, have from other countries, brought those things, which have been of use, and for the good, and profit, of the Commonwealth. With like travel, and pain, I have transferred from the ancient Grecians and Romans, into England, the most precious of their treasures. And albeit the danger hath been lessened, the same being first by LIPSIUS, set to the view of all the world in Germany: yet have I hazarded my credit (more dear than life) in fetching them from thence. Which I most humbly beseech your good Lordship to protect and to accept of them, as a pledge of that love, and most bounden duty I do owe, and will be always most ready to perform with my most humble service. And although in regard of your Lordship's wisdom, these treasures may seem (as they are in deed) but borrowed: yet in comparing them together with your own, your Lordship may the better discern, in the balance of your Honourable judgement, and by the touchstone of your experience, which of them deserve, the greatest price, and praise. For others, who are to reap profit, & commodity by them, they are in all humbleness to acknowledge the benefit, to proceed from your Lordship, & to be thankful to your Honour therefore, for whom especially they were brought to light. For myself, I will ever pray, that your years may increase your Honour, to the glory of God, and the good of her Majesty, and this Estate. At Newington Butts the first of januarie, 1594.  
Your good Lordships most bounden servant, WILLIAM JONES.   

To the courteous Reader.  
GEntle Reader, I may well doubt how this my first labour shall be accepted of, or gain credit with thee and I did long hang in suspense, whether I should as an abortise, bury it, or as a darling, cherish it. The first sure had best pleasèd me, if therein I should not have displeased others, and been commanded by the power they have over me, and persuaded by their learned reasons, not only to nourish it, but to bring it up to full growth and strength: assuring me, there would be as much pleasure, and profit taken therein in public, as I had taken pains therewith in private. And although I had at the beginning, great reasons to dissuade me from the enterprise (as a matter over-difficult, the same having been attempted by two or three, and perished, with one, in the bud, with another in the blossom, and with the third, being no sooner ripe, but forthwith it was rotten.) Nevertheless, I was still, under this assurance, provoked to go forward, and did every day, gather more force, and in the end, by the warmth and heat, of a favourable sun, brought it to the best perfection I could, and the change of the soil would give me leave. In which estate I do freely offer it unto thee: desiring thee, not sinisterly to interpret, if there be any thing not agreeing to thy mind, but friendly to amend, that thou shalt find amiss. And before thou do pronounce full sentence against me, I beseech thee with a sound judgement to enter into consideration of the sense, and substance of the author, and not of every particular word: (albeit even therein likewise (as near as the matter would give me leave) I have sought to satisfy thee.  
Touching the substance of the book, it contàineth matter of policy, and especially concerneth the establishment of Principality. It is divided into six several books, in the four former, he showeth what the Prince should be, what virtues he is especially to be endued withal, how he should make choice of good Counsellors, and officers: and to be short, after what sort he should behave, and establish himself in time of peace.  
The fifth book setteth down, in what manner he should begin, undertake, and execute, foreign war: how the same should be finished, and peace established thereby, which is the true end of war. A work so necessary for Captains, and those that serve their prince in the field, that in many things it surpasseth all those discourses of war, I could yet come to the sight of. In the sixth book, he treateth of civil war.  
Concerning the order I have kept in this work, I have nothing at all dissented from the Author (though at the first blush the contrary may appear.) For whereas he hath distinguished the sentences, and it may seem I have not: yet are they (in my opinion) as well severed by this mark *, as if they were farther distant the one from the other.  
Another thing (I fear) will be objected against me, that I have not rightly pointed my distinctions. Whereunto I answer, that if you look into the Author, you shall find his meaning, and my distinctions to agree. For albeit he hath set a periods (.) in the end of many sentences, yet doth not the full sense end there, but still hang, and continue, as Lipsius himself confesseth in these words: Nec enim sinis semper sententiae in fine clausulae, sed pendet ea semper, & haeret. I have followed these usual points: (,): (.)  
And whereas I was persuaded by some, to leave out the quotation of the several Authors, and the notes of the margin; I agreed not to their persuasion for two respects. The one, that thereby it might be thought, I had been a corrupt, and faithless translator, and that I durst not set my work to the touch. The other, that the said marginal notes, do give great light to the work, & serve to explain many matters therein: beside they have this singularity in them (which I have not seen in any other) that they do entertain one another, as if they were a continued speech: which if you read them by themselves, you shall soon find out. Moreover, if any be pleased to confer, some one sentence of mine, or more, with the original, by the quotation of the Authors, the same may be more easily found, and he the better satisfied, of my pains, and diligence in this labour, or what fault I have committed therein.  
Lastly, whereas I have sometimes changed the tense, otherwhiles the person: I say, the discourse could not else be well knit together: and herein I have especially in the whole work avoided the plurality of Gods (which all Christians detest) and the Author could not but mention, his sentences being taken altogether from profane writers. And as concerning some thing left out in the third Chapter of the second Book, it was a thing done of set purpose; for some important cause, which I mean not here to utter.  
Thus I have (gentle Reader) given thee some taste of this notable discourse; which I desire may be well digested by thee, the which I do leave to thy favourable perusing: yet before thou enter any further therein, I pray thee with thy pen to correct those faults, which have passed the press, which by reason of my daily attendance at my Lords are grown to a greater number, then either my desire or the Printers was they should. And so I wish thee many happy, and prosperous years.  
At my house at Newington Butts, the first of januarie. 1594.  
Thy friend to use, William jones.   

The Author his Epistle.  


EMPEROR.  
KINGS.  
PRINCES.    
THe charge you sustain is great, and glorious. What is more magnificent amongst men, then for one, to have authority over many: to give laws, and commandments: to govern the sea, the land, peace, and war? This dignity seemeth a certain kind of divinity, and so it is indeed, if it be exercised, for the profit, & good of the Common wealth. But how hard a thing it is, both reason, and examples, do teach us. If we look into reason: of what difficulty is it, for so many heads to be bridled by one head, and that universal multitude, unquiet, disunited, seditious, to be moderately brought under a certain common yoke of obedience? If we regard examples, how few have been found, from the beginning of the world, who have exercised and discharged themselves of this charge, with commendation? Surely it is a thing of more importance, than the ignorant sort do deem, to hold a direct course in this troublesome sea, and in the height of Fortune, not to be carried away with the winds of immoderate liberty. How many virtues, are there required, by the which (as it were with Ankers) this ship is held? How manifold wisdom, whereby (as with a helm) it is governed? So that I may most truly say, it is a hard thing for man, to rule over man: neither is it possible to be brought to pass, by the wit of one alone. Wherefore those wise men are worthily praised, who in former age, and at this day, have had this care, to have guided kings, by the light of their wholesome counsels. For wherein could they possibly do better service to mankind? To set down some precepts concerning manners, or sciences, deserveth praise, and there is good use thereof: and is it not a matter of more worth to do the like in a kingdom, & Civil government? when as by that, some one citizen only, is made better, and more learned: by this, in one, all others. Surely it is even so. We that are commanded, are linked together as it were with a strait chain, with him that commandeth. And as the mind in man's body, cannot either be whole, or diseased, but the functions thereof in like manner, are either vigorous, or do languish: even so is the Prince, in this society. Doth he lead us the way to virtue? we follow. To vice? we incline thither. liveth he an honest, and blessed life? we flourish. Is he unfortunate? we decline, or run to ruin with him. And as the light or darkness in this world below proceedeth from the sun: so the greater part of good or evil in the subjects, is derived from the prince. Cesar said no less stoutly, 
Lu●an. 5.  then truly, that all do follow the affections of great 〈◊〉 Mankind 〈◊〉 in a few. Therefore this is a notable reason, that to deserve well of the Commonwealth, we ought to deserve well of our Prince▪ that is, we ought to guide, and direct him, to this mark of the common profit. For (be not ye (o princes) led away with error) this is your end. You have pre-eminence over men, but it is for the benefit of men: neither are you only, Lords, and judges of matters, but patrons, and stewards.  
They are evil, and wicked Princes, who in a kingdom, think upon nothing else, but the commandment they have, being arrogant, and idle, and who do imagine, they are not given to their subjects, but their subjects to them. For like as the stars receive light, yet for the use of mortal men: so do you your dignities, but yet tied to a charge & office. The Commonwealth by God, and men, is delivered into your bosom: yea it is in deed laid in your bosom, but to th'end it may be cherished. O rightly is that Prince just, & lawful, who in his greatest felicity, had not rather hear men say, that he is mighty, then that he is good: and who knoweth, how to conjoin two most diverse things, Modesty, and Prudence together. Who when he walketh abroad, men do strive to behold, as it were some favourable, and beneficial godhead: and being indifferent between love, and awe, and changing oft their judgements, do doubt, whether they should salute him as their Lord, or as their father. These are those worthy things (o Princes) which bring safety, to the which both those of former age, & myself do call you. Give us the hearing. Neither do you for this reason despise our counsels, because you are above our commandments. For as it is a most happy thing in a prince, not to be compelled. So is it a miserable thing in him, not to be persuaded. I confess, ye have those about you, that do daily yield you, plenty of their counsel: but would to God they gave always faithful and good counsel. Alphonsus that worthy amongst kings, being asked, who were the best Counsellors? answered the dead; understanding thereby good authors, and such other monuments, who neither flattering at all, nor keeping any thing secret, do lay open the pure and simple troth. The which that it may stick fast in your memories: & that you may either know by my means, or acknowledge with me, those things that are of best worth, I do from the bottom of my heart pray unto thee, who art the eternal verive. Far ye well.  


EMPEROR.  
KINGS.  
PRINCES.   And God grant you may reign many years, prosperously.   

AN ALPHABET OF THE authors contained in this work.  
GEntle Reader, if thou please, thou mayest with one view, behold those Authors, from whom this discourse is gathered. Amongst the which Cornelius Tacitus hath the pre-eminence, being recited extraordinarily, because he alone affordeth more matter, than all the rest. The reason hereof consisteth in the wisdom of the man, both because he is very sententious, as likewise because Lipsius had been very conversant with him: by which means he offered himself without call. Others are in two ranks. Those whose words Lypsius useth more often, are  

Amongst the Romans. Amongst the Grecians.  
C. Salustius.  
T. Livius.  
Annaeus Seneca.  
M. Cicero.  
Q. Curtius.  
C. Plinius junior.  
Fl Vegetius. But in matter of war.  
Aristoteles.  
Thucydides.  
Plato.  
Xenophon.   

Those whose authority he useth more sparingly: are Amongst the Romans.  
Acta Apostolorun.  
Adagia.  
Aemilius Probus.  
Afranius.  
Agellius.  
Ambrose.  
Ammianus Marcellinus.  
Apuleius.  
Attius.  
Augustinus.  
Ausonius.  
Bernardus.  
Boethius.  
Coecilius.  
Coelius ad Cicero:  
Caesar.  
Capitolinus.  
Cassiodorus.  
Cato Censorinus.  
Claudianus.  
Columella.  
Cornel. Nepos.  
Cyprianus.  
Ecclesiasticus.  
Ecclesiast. historia.  
Egesippus.  
Festus pompeius.  
Florus.  
Frontinus.  
D. Gregorius.  
Guil. Neubrigensis.  
Horatius.  
jeremias.  
Isidorus.  
justinus.  
Juvenalis.  
Lactantius.  
Lampridius.  
Lucanus.  
Lucretius.  
Manilius.  
Martialis.  
Origenes.  
ovidius.  
Pacwius.  
D. Paulus.  
Persius.  
Petronius.  
Plautus.  
Plinius Senior.  
Porcius Latro.  
Propertius.  
Proverb. Salomonis  
Publius Mimus.  
Quinctilianus.  
Seneca Tragicus.  
Silius Italicus.  
Statius.  
Suetonius.  
Terentius.  
Tibullus.  
Titinnius.  
Valerius Flaccus.  
Valerius Maximus  
Varro.  
Velleius.  
Virgilius.  
Vlpianus.  
Vopiscus.  
Vulcatius.   

Amongst the Grecians.  
Adagia Graecorun.  
Aeschylus.  
Appianus.  
Archilochus.  
Aristophanes.  
Basilius.  
Callimachus.  
Democritus.  
Demosthenes.  
Dio Cassius.  
Diogenes Laertius.  
Diodorus Siculus.  
Diphilus.  
Epicharmus.  
Euripides.  
Eustathius.  
Gregorius Nazianzenus.  
Herodotus.  
Hesiodus.  
Homerus.  
jamblichus.  
Isocrates.  
Lucianus.  
Menander.  
Mercurius Trismegistus.  
Philo judaeus.  
Pindarus.  
Polybius.  
Serenus.  
Sophocles.  
Stobaeus.  
Synesius.  
Theocritus.  
Theognis.    

Faults escaped in the printing.  
Fol. 10. line 16. for into, read, unto.  
Fol. 14 line 3. in the margin, for be, read by.  
Fol. 19 line 7. in the margin, are is wanting.  
Fol. 29. line 11. in stead of for, read of.  
Fol. 48. line 13. for Sepidus read Lepidus.  
Fol. eod. line 27. and 32. for shadows, read shallows.  
Fol. 65. line 14. for abroad, read abroach.  
Fol. 68 line 4. put a coma after use.  
Fol. 75. line 34. for yet, read yea.  
Fol. 80. line 7. for like, read likewise.  
Fol. 83 line 3. for at, read to.  
Fol. 100 line 6. for nettles, read nets.  
Fol. 101. line 10. for note, read not.  
Fol. 102. line 3. for assuring, read censuring.  
Fol. 140. line 20. for facts, read fasts.  
Fol. 154 line 16. for experience, read expense.  
Fol. 156. line 9 for it was spoken, read it was not spoken.  
Fol. 165. line 4. for mood, read moon.   

THE FIRST BOOK OF politics OR CIVIL DOCTRINE, WRITTEN IN LATIN BY JUSTUS LIPSIUS.  

CHAPTER I.  
The scope of the author, with the argument of his discourse. The definition of civil life. The praise of virtue in general.  
I Intent to instruct thee, how thou mayst safely set forward in the way of Civil life, and finish thy journey without wandering, & that, not by my own sayings, but by the precepts of ancient authors, delivered also in their own words.  
O great God be thou my guide, and so direct my hand, and mind, that I may understand, discern, and set forth to view, that which shall be wholesome, and profitable.  
I define Civil life, 
The definition of civil life.  to be that which we lead in the society of men, one with another, to mutual commodity and profit, and common use of all. 
Two things are necessary thereunto, Prudence and Virtue,  I assign unto it two guides, Prudence, and Virtue: in the first I follow the judgement of many, in the other particularly mine own: because I can not be induced to believe, any can possibly be a good Citizen, except likewise he be an honest man. Without virtue, such wisdom should rather be subtle craft, and malice, and any other thing rather than prudence. And albeit, that by the stern thereof properly, civil life be governed, yet is it not without the use, and aid, of the other loadstone. I will therefore first entreat of virtue, and that by right, 
Tac. 4. Hist.  being the proper good appertaining to man. 
Virtue is only proper unto man  All other human things are not durable; 
She Sense p. 89.  for the glory of beauty, 
Sallust Ca●i.  and riches is frail, and slightly fades away, but virtue ever shineth, and is eternal: * 
〈…〉. 89  which thing is only immortallin a mortal m●n.  
Wherefore, 
〈…〉  all that men till the ground for, 
Sallust Cati.  all that they hazard their lives for by sea, all that they build for, of right doth 〈…〉: 
●laut. Am.  for she in herself containeth all things, 〈…〉 that is 〈◊〉, 
She 〈…〉  〈◊〉 nothing. 
〈◊〉. 4. de 〈◊〉.  She is no stranger unto us, but offereth herself of her own accord, lightning the understanding of all 〈…〉 herself known●● to those, who 〈◊〉 not after her. 
Idem C●ns. ad Polyb.  She is easy to be met with, she is mild and tractable, 〈…〉 herself unto all men, never bisdaining any 〈…〉 worthy of her. Let us then run unto her as to a sanctuary, sith that she only is quiet, safe and assured, and under her own command, 
She fflicted a sanctuary to the 〈◊〉.  and all other things beside, 
Cornisic. ad Her●●.  〈◊〉 unto fortune, who beareth rule over them, * 
Sen. ep. 113.  miseries, calamities, and reproaches, having no other power against virtue, than a little cloud against the sun.   

CHAP. II.  
Of Piety, the first part of virtue. The definition of piety, and the division thereof, into belief, and worship. And first of belief.  
I Divide virtue into two branches, Piety, and goodness, 
The division of virtue. What piety is. Two principal parts thereof, Belief and worship.  Piety is a right belief concerning God, and the true worship of him: For of these two Piety consisteth, and without the either of them she is lame, and unperfect. We ought then before all things to labour (as much as in us lieth) to attain to the knowledge of this supreme godhead, & when we understand what it is, to worship, & adore it religiously, and purely. The true light of both is to be seen in holy Scriptures, albeit certain sparkles, lie scattered here and there in profane authors, which I will gather together; concerning belief these which follow; 
Belief is the beginning of piety.  And this belief is most necessary, 
Aug. lib. 1. de lib. arbi●.  for to deem well of God is the beginning of Piety. Let this then be resolved, and set down as a principle, that there is one God, 
Tac. 5. Hist. Ibid.  who ruleth, 
That there is one God. That he is eternal.  and governeth all things, (so I term; that sovereign, and eternal, immutable & immortal essence, the which partly I will describe, (for who can define that which is infinite) to be A certain spirit, 
Cic. 1. T●sc.  or intelligence, 
The description of God.  which is free and in the greatest liberty, separate from all mortal and elementary frame, and composition, giving all things life and moving, being not moved by any, but of itself in continual motion. 
It is a dangerous thing over curiously to search what God is.  I will not add any thing hereto, for even certain things though true, are not uttered of God without danger: * 
C●pri in Symb. Aug. lib. 1. de Ord.  whom we seem best to know, when we confess him to be incomprehensible. Yet it shall be lawful for me, to present to your love, and admiration, his Effects, and Affects, (if I may be permitted to use those terms.) He is most great, his power is not to be measured, 
Ou● 8. Met.  neither hath it any end, 
The power of God.  and whatsoever his will leadeth him unto, is a soon accomplished & brought to pass. He is most just, he neither in any 〈◊〉 nor place, doth any wrong or injury, 
Plato in Theae●eto. Ovid 13. Met.  but is even as much as may be, 
His justice.  most righteous. He beholdeth mortal things with an upright and just eye: He considereth, and judgeth of the works, the counsels, and desseignments of men: Nothing is hid from him, 
Sen. epi. 84.  he is present in our minds, and still accompanieth us in the midst of our secret thoughts and cogitations. * 
His judgement and presence every where.  It is he surely who is an ear, and eye witness, of those things we do, * 
Plaut. Cap. Both. de Cons.  who because he alone seethe all things, we may rightly call him the very Sun or eye of the world. Neither is he only a beholder of that we do, but a rewarding, & revenging judge likewise, 
His oversight of our actions, and his distribution of reward and punishment.  and this I hold for an undoubted troth, that the divine godhead doth take a view of all our actions, 
Sallust ad Caesar.  and doth not slightly pass over our good or evil deeds, but agreeable to their different nature and quality, recompenseth the good and punisheth the bad. 
Ho●. 3. Od.  It is he which governeth all things, the massy, and immovable earth, 
The universality of his government.  which tempereth the windy and tempestuous sea, and his power descendeth even unto hell: * 
ovid. 1. de. Arte.  neither doth he like a sluggard sleep and take rest, * 
Cic. in Somnio.  but he is always watchful, & with a perfect sense and memory, ruleth and governeth all things. It is not only requisite for us, to know these things, but most necessary, for indeed the first cause of the transgressions of miserable mortal men, 
Silius. 4.  is the ignorance of the nature of God. 
That the ignorance of these things 〈◊〉 the cause of wickedness.  Which nevertheless we must seek after with modesty, this saying being likewise true, that it is more holy and reverent to believe the wonderful works of God, 
Tac. in Ger.  then curiously to inquire why he hath done them. 
Yet many things are rather to be belecued 〈◊〉 God, 〈…〉 to be inquired after.    

CHAP. III.  
Of the worship and service of God, the second member of Piety. The definition thereof. That this worship is two fold. Many instructions concerning religion.  
I Proceed to entreat of the service of God, 
What worship is.  which is no other thing then the worship of the known godhead, consisting in the observation of certain laws and ceremonies. For God requireth to be worshipped of us, and to that end man is borne. This is done by double service, 
That it is twofold, internal, and external.  internal, and external. The first is that, which conceiveth in the heart, and uttereth from the heart; prayers, praise, and thanksgiving unto God: The latter is that, which expresseth the same things, but by certain rites and gestures. These two we do commonly call religion, and that not unfitly: concerning the which, receive some sound and wholesome lessons, even from those, who otherwise were ignorant themselves of the true knowledge of God. 
Religion is a powerful thing. It is dear and precious to all men.  Religion hath great power over the minds of men, and our life is established and assured thereby. * 
Plin lib. 14. Nat. hist. Cic. 5. in ver.  We are all forcibly affected to religion, and such as we have received it from our fathers, we do believe, we ought to keep and observe it inviolably. 
It is not altered on the sudden.  Wherefore, whatsoever religion we are brought up in, we are hardly induced to change it, 
Philo jud. ad Caium.  because every man his religion seemeth best unto himself, judging thereof not according to reason, but by affection. 
It is highly to be esteemed, & In either state of life,  We ought then diligently to observe it, as well publicly as privately, 
Liu lib. 5.  for all things fall out for the best to them which worship God aright, and cross and contrary to them which contemn his service. Wherefore we ought to have great care and regard thereof in either state of life, 
It is highly to be esteemed, & In either state of life,  and to take heed, least holy rites and ceremonies accustomed in adversity, 
Tacit. 11. Annal.  be not left off and neglected in prosperity. 
But without superstition.  But we ought still to use a mean, lest the people fall to superstition, which is an utter enemy to religion. 
Idem. 5. Hist.  Whereunto (being inclined by default of nature) we are the rather drawn, 
Liu. lib. 4.  by those, 
To the which we are either either endined, or forolbly drawnd. Being an an instrununt to 〈◊〉 with Though it torment them that 〈…〉 being the 〈…〉. We ought to 〈…〉.  to whom it bringeth profit and commodity. Neither do great ones hinder this, because they are certainly persuaded, 
Curt. lib. 4.  nothing hath more force to range the multitude in better order than superstition, which we ought to eschew and avoid, 
Cic. de ●in. 1.  for after it hath once ceased ●n our hearts, we are never at rest, this difference being between religion and superstition, 
Varro apud Aug. deci●●●. lib. 6. Apud Agel. lib. 4. cap. 9 Cic. de natu, d●or. 2.  that the religious person doth love God, the superstitious dreadeth him. This saying is well spoken, if it be well understood, we ought to be zealously, not superstitiously religious. Now in this service of God it behoveth us, to bend always to that which is internal, and to consider that this service of him, aught to be of the best sort, most chaste, most holy, to the end he may always be worshipped with a pure, entire, and incorrupt heart and mouth. 
Religion is inwardly to be disgessed, & The mind to be adorned therewith. Notwithstanding 〈◊〉 sort that ceremonies be not 〈…〉 commanded by laws or 〈◊〉 by 〈◊〉 Religion 〈…〉  Imprint this golden sentence in thy mind, 
Seneca.  the best sacrifice we can offer to God is a pure heart. And yet we must not altogether contemn external things, 
Sen. apud Aug. li. 6. de civit. Ibid.  although the most part of them (as one will have it) pertain rather to custom, then to the substance of religion But a wise man will observe them as emoined and commanded by laws (not as acceptable of themselves to God) if they be not manifestly wicked and impious: otherwise, 
Cic. de Di●. lib. 2.  we ought to yield to religion, and not stubbornly reject the use and custom allowed of in the commonwealth wherein we live. Moreover take not too much delight in vain words & frivolous questions, but set forward in the way of well doing, for the whole religion of Christians, consisteth in living without blame and reproach. 
I. act. l. 5. c. 9  Listen unto Moses the Egyptian, 
Moysen apud Ruffian 〈◊〉 Hist. l. 2. c. 6. 〈◊〉 de rep. in 〈…〉.  who saith, 
But in living well. 〈…〉  concerning a man his faith, he giveth credit rather to his eyes then his cares. But I will end this discourse, for me thinks I hear Plato murmuring, that these speeches are of hard digestion and dangerous, which is a most true saying in this our age.   

CHAP. FOUR  
Of Destiny, a dependent of Piety. What it is, and whence it proceedeth, what force and use it hath.  
I Have husbanded Piety: now I purpose to set two grafts which do spring under this tree, or rather out of it, 
Destiny taketh his beginning from belief.  Destiny, and Conscience. Of the which this plainly taketh his beginning from belief, that other from Worship. For, if God governeth and guideth, he likewise foreseeth, and decreeth of all things, and that as he is eternal, from all eternity eternally, and this is Destiny, 
Liu. lib. 25.  under whose law the settled course of worldly affairs is ordered, which is no other thing (as an ancient writer saith) than A sentence and decree. * 
What destiny is  and as it were the voice of the divine go ahead. * 
Aug. vide lib. 5. de 〈◊〉 cap. 9 Stat. 1. The●. Ta●. 4. Annal.  These holy words have a mighty and immutable poise and weight, and destinies do obey the heavenly voice. 
Who is the author thereof.  And whereas, some do affirm that Destiny is in the things them clues, which nevertheless have their influence from the Planets, and others do refer the same unto the beginning and linking together of natural causes, they do foully err, we derive it from the principal cause, which is God, 
To wit, God himself.  of whom all things do depend, and from whom are the causes of causes. * 
Senec. 2. quaest. Nat. 〈◊〉. lac. 1. A●gon.  All things created march forward in their order, and do hold a settled course proceeding from their first mover. This opinion liketh me (being construed in this former godly sense) that all things are preordained by destiny, from the beginning: * 
The force thereof in worldly matters.  And let them deccave themselves so long as they list, 
〈◊〉. 2. de Divini. Curt. lib. 5.  who are persuaded that worldly matters are turned about, & driven by chance, and uncertainly: as for me I believe that every thing by an immutable law follows the order prescribed, and established by an eternal appointment, constitution, and binding together of hidden causes, long before preordained and decreed, to the which all human things are subject. 
Manil. 4.  Destinies do govern the world, and all things are tied to a certain law: yea even our actions, and the circumstances of them, that is, the time and the means by which they are brought to pass. 
Stat. 3. Theb.  From the beginning of the world, such a day was ordained for such a battle, and such a people borne to become soldiers, & to go to war. Yea men themselves are liable hereunto, yet but in part (for the will of man hath a pre-eminence) all mortal men are subject unto destiny, 
Mercur. Trism. cap. 12. Paemad.  whether you regard their birth, or their continual mutability, so that they cannot avoid or alter it by any advise or help: 
All pruden●●● far unequals thereto.  the fatal disposition of the divine providence, 
Apul. Metam. 9  cannot by any prudent counsel, or advised remedy, be either overthrown or reform. And is there any man that presumeth so far of himself, 
Q●i. 9 Met.  to think he is able to bridle and overrule the destinies? No, 
Neither is 〈…〉 any 〈…〉  not if they were foretold him, 
Tac. 1. Hist.  for those things which are preordained by destiny, cannot be shunned, although a man be forewarned, according to that Greek saying; 
Herodot. 9  A man cannot by any art, 
or  drive back nor avoid that which is appointed to happen from above, neither will he give credit to him, that should admonish him thereof by likelihoods. 
Prodigious 〈◊〉 avoid.  No not if prodigious monsters should forewarn him. 
〈◊〉. lib. 5.  O how vain are the advises, and frivolous the wonders, which seek to stay the destinies! what are ye little gods, that go about to war against destiny? 
Val. Max. lib. 1. cap. 6.  For, the inviolable law of necessity, will never suffer nor permit the wisest mind, to judge aright of these prodigious signs. 
The reason 〈◊〉, that God taketh a wa●, or 〈◊〉 the understanding In 〈◊〉 matter, that the cause thereof seemeth to proceed from ourselves. He findeth destiny, and is found of it, who 〈◊〉 from it.  This sovereign and divine essence when it intendeth to change the fortune of men, 
〈◊〉. lib. 2.  doth then take away their understanding, and corrupt their counsels. We see it chanceth daily, that who so the destinies do lay hold on, 
Animianus Mar. lib. 14 Vell. lib. 2.  their senses do become blockish and dull, which is the reason (a thing greatly to be lamented) that what so cometh to pass, seemeth to be allotted unto us deservedly, and that the thing which happeneth by chance, seemeth to proceed from our own default. I add further, that of ten-times, 
●iu. 8.  thinking to sly from destiny, we meet with it: * 
Sen. Trag. Oca●p. Lucan. 7.  Many fearing destiny, do fall therein. The dread of future danger, hath put many into mani●old perils. 
Nevertheless we ought to row (as it were) in this barge, God himself being the steers man.  You will then say, what course shall I take? Shall I do nothing but leave all to destiny? Poor fool, that is even the ready path to lead thee unto it, and that likewise by destiny. Dost thou desire to lead a happy life and to attain unto felicity? take pains and labour, 
Sallust Cati.  for the favour and help of God is not purchased by womanish vows and supplications only, 
For the despiseth the sluggish  but by watching and painful travel, all things succeed prosperously. Neither do thou hope or expect, that fortune or victory shall be thrown in thy lap from above, 
& Aideth them that labour.  as thou sittest idle. * 
Liu. 7. Graec. Ada●. Tac. 4. Hist.  Good selleth us riches for the price of labour. And in this sense it is true, that God aideth the valiant and courageous. The like reason holdeth in miseries and calamities, Thou sayest God will remedy these things, 
Liu. 6.  but he will not descend from heaven for thee. It is to be required that he give unto thee an understanding mind, that thou thyself mayst take order with them. 
What profit 〈…〉 knowledge of 〈◊〉. The chiefest is 〈◊〉.  I will speak no more of this great depth, which a 〈◊〉 ought to attempt and try, but not wade too far therein. What profit reapest thou by this discourse? Surely this, that thereby thou mayst become truly religious, and follow destiny, that is to say God. For what is the part of an honest man, but to obey destiny? * 
Sen. de ariseth unto us bythe. li. 2. in ord.  We must of necessity suffer that which God sendeth, and courageously that which cometh from our enemies. * 
Sen. Ep. 108  The best is, pattently to endure, that we cannot better nor amend, and to follow God without grudging, by whose appointment all things do happen. He is no good soldier that marcheth unwillingly after his captain.   

CHAP. V.  
Of Conscience, another ornament of Piety. The definition and division thereof. The trouble and torment of a wicked, and peace and joy of a good conscience.  
NOw Conscience (as I said) is another offspring of piety, 
Conscience taketh her beginning from Piety, &  and it is evident that she taketh her beginning from the root of the worship of God. For where the service of God is of force and flourisheth, such plight is she in; where it waxeth withered, and languisheth, such is her estate likewise. 
You shall hardly find a man of good conscience that hath no religion. The definition, & Division thereof.  And in whose soul soever there is no religion, nor fear of God, there the seed of a good conscience is very small, and as it were choked, and oppressed by bad ground. Now Conscience is a remain, and sparkle, of right and perfect reason in man, judging and manifesting good or evil deeds. For which cause it consisteth of two parts, of approving, and reproving, the one of good works, the other of bad. Howbeit the force thereof is more common, and ordinary in the later, (as vices in cur life, are most rife) which is the reason that it doth still (as it were) retain the general name of Conscience. For we commonly say, 
Another definition more word.  Conscience is a pricking and sorrowful remembrance, to have violated the divine god nead, & not to have worshipped, and served it as we ought. 
She is deeply rooted in us.  And this feeling (or sense) being rooted, and fixed in man, lasteth while he liveth, and is not extinguished neither by force, nor fraud, we have received this conscience of God, 
〈◊〉. pro Clu.  which cannot be taken from us. And this profit we reap thereby at is a correctresse of our affections, 
Origenes.  and school mistress of our soul. A scourge after sin, 
Being available to man against sin.  because the enormity thereof is manifest so soon as it is committed. 
Taci. 4. An.  A bridle before sin, 
Sen. Ep. 88 Cic. pro M●l.  because the detestation thereof, which nature hath condemned, is inherent in us. 
She is sharp and forcible.  And surely, the power thereof is great in both kinds, to the end that they which are not faulty, might be without fear, and they which have offended, might imagine their punishment to be always in their sight. 
Bi●● apud Stob. Isod. Solil●. lib 2. Sen. Ep. 43. Epicurus apud. Sen. epist. 88 I●uenalis. Sallust. ad Caesar. Sen. Ep. 43.  So that a good conscience never dreadeth, 
A good conscience is a 〈◊〉, & 〈◊〉 conscience, a perpetual 〈◊〉  nay rather it is always joyful: Dost thou desire never to be sad nor pensive? lead an honest life. But an evil conscience is ever troubled, and tormented, even in solitariness: for, it may so happen, that a wicked liver may hide himself, yet shall he still doubt of himself. But how can he be unseen? sith he always beareth his witness in his breast, which neither deceiveth, nor is deceived: Hold this for firm: Every man his soul giveth him hope according to his conscience. * 
It is a true and uncorrupt witness, & A daily torment or which is never weary of executing.  O miserable wretch that thou art, if thou makest no account of this witness, nay rather of this executioner which burneth, which beateth, which tormenteth, and that, with so much the more pain, that he yet suffereth thee to live. This Greek saying is true, the conscience is a scourge to the soul, and that with a continual and secret stroke, 
Sallust. Cati.  for a corrupt and impure soul, contemned of the world, and hated of God, cannot be at rest neither waking nor sleeping, in such wise doth the conscience eat & consume an unquiet mind. Yet so we live at this day, 
Plin. l. 3. ep. Ci●. ad At. lib. 13.  that very many fear their credit and good name, 
Who many stand in dread of. But an honest 〈◊〉 never feareth it.  but very few their conscience. But an honest man his life is otherwise, carrying this resolution, not to decline one jot from a good conscience, even until death: and such a course oughtest thou to take, and to assure thyself of this that nothing can be imagined more happy, 
Aug. 21. de 〈◊〉.  and to be desired, than an untroubled and quiet conscience.   

CHAP. VI  
Of goodness, another member of Piety. What goodness in this place is. Certain general and brief precepts to attain thereunto.  
ANother branch of virtue remaineth, I mean Goodness, which nevertheless I will lightly plain over, because it properly hath no place in this our civil building, but belongeth to moral work. Neither do I here understand it to be any thing else, than an upright life, 
What goodness is.  as well in the carriage of ourselves, as in all our actions ruled by honesty. Yet may I not overslip it, to the end you may know how necessary it is, 
That it accompanieth Piety. If it be true  being fastened into Piety, or rather joined into it. Without good demeanour, Piety is not only vain, whatsoever show you make in countenance, in word, in zeal, or devotion, but as it were nothing at all, like unto the apples which grow in judaea, which are no sooner touched, but they consume into vapour and smoke: even such is lip Piety, without the vital juice of deeds. If thou love Piety, thou oughtest then by right to love and desire to be of a good conversation, and that rather in effect then appearance, in good earnest then for a show, 
Sal. in Cati. Vell●ius li. 2  Strive to be good indeed, 
Inward goodness is only to be accounted of, & False and feigned Piety to be rejected.  and not to seem so, and with that worthy Cato: Never do well to the end thou mayst be seen of others. * 
Cicero. Tac. 4. Hist.  A good conscience is a sufficient praise and reward of virtue. Make not thou up the number amongst singular men, rather than amongst good men: 
Sallust Cati  not amongst those, whom ambition hath made dissemblers, who carry fair countenances and false hearts. 
We ought not overmuch to esteem riches,  Why carkest and carest thou so much for riches? 
Apul. in Apolog. 1.  Use fortune as a garment, which thou rather desirest to be made fit then unseemly, and overwide. 
Nor ouerche●ish our body.  Why settest thou thy mind so much to trim up thy body? 
Sen. Epist.  Who so pampereth his body with over much delicacy, maketh small account of honesty. Seek thou thine own praise in thyself by a true and inward virtue, not grounding thyself upon the show of frail and vain things. Be thou moderate in thy apparel and courteous in thy speech. * 
Ta●. An. 15 In Agric. Sal in Frag. Tac. 4. Hist.  Of an honest countenance and modest spirit. * 
There aught to be 〈…〉 kind of bashfulness, & Constancy. The mind especially is to be adorned. Which 〈◊〉 a chief Lord. Which is eternal.  Contemning riches, firm and constant in the truth, and resolute against fear, especially careful to adorn the mind, 
Sal. I●gurt.  which is the guide, and Emperor of the life of mortal men, the ruler of mankind, who bringeth to pass, and possesseth all things, & is never in subjection: & consider, that the fairest favour, 
Indidem.  greatest riches, strongest body, and all such like things do suddenly perish, 
In lidem.  but worthy deeds of the mind like unto the soul, are always immortal.   

CHAP. VII.  
Of Prudence, another guide of civil life: How necessary it is. The definition thereof, and the exposition of the same. The parts and profit thereof.  
YOu have already Virtue as one guide of your life, 
Prudence guideth Virtue itself.  whereunto I will add another which I called Prudence. The which if you thoroughly consider, you shall find it not only ruleth yourself, but virtue likewise, yea it directeth it. For what virtue can be without Prudence? Plato saith truly, 
In Men●ne.  Prudence marcheth before and showeth the way of well doing. 
The which without it is maimed and lame.  And another Philosopher affirmeth, that it is impossible truly to attain to the estimation of an honest man, 
Arist. 6. Ethic. cap. 5.  without Prudence. The reason hereof is, that all virtue consisteth in Election, and means to bring things to pass, which we cannot purchase without prudence: therefore without it virtue is not obtained And like as the carpententers' work cannot well go forward without the plummet & the square, so can we not in like manner enterprise any thing, without this guiding rule, 
The definition thereof. The dexterity  which I define to be an understanding & 〈◊〉 of those things which we ought either to desire or refuse, in public, & in private. I termed it understanding, because it seethe all things, 
Discretion thereof.  & therefore is sitly called the eye of the soul. 
Arist. & Iamb.  I added this word discretion, because with a sound judgement it maketh choice and severeth honest things, from unworthy and dishonest, 
Tac. 4. An.  things profitable, from those that are hurtful. I interlaced these terms in public, and in private, in regard that there are as it were two kinds or sorts thereof, Domestical, & Civil. Of the which, 
It is two fold, for it handleth matter, at home & abroad  the first is profitable for itself, the latter for others, We repute them to be prudent, who are able to discern what is available particularly for themselves, and generally for all. * 
Arist. 4. Ethic. cap. 5. Plato Alc. 2  We term him discreet, who is of ability and power by advised counsel to do good to himself and the common wealth. 
It is the directress and rule of our life.  For which cause the use thereof is employed about many matters, and he said not amiss, who named Prudence, the art of living well, 
Ci. 5. de Fin. Auctor libri de 4. virtutibus.  as Physic the art of healing. 
Idem.  For it is Prudence that doth dispose of things present, 
Her offices.  foresee things to come, and call to memory things past, who doth not deceive, nor can be deceived, unto whom all things are subject 
Her power.  All things yield obedience unto Prudence, even Fortune herself: neither is it said without cause, 
Menander.  A wise man frameth his own fortune: 
Plau Trin. Soph. Antig. Sal. ad Caes.  rightly did the tragical poet affirm that Prudence holdeth the supremacy in felicity. contrarily, miserable and wretched folly, doth often overthrow herself and others.   

CHAP. VIII.  
That use and memory engender Prudence. Their definitions. The force and certainty of experience preferred. The rareness and difficulty to attain thereunto showed.  
PRudence hath two parents, Use, and Memory of things. 
Two things engender Prudence: Experience & Memory.  For I deny that, that which an ancient poet hath writ (Use begot me, 
Afraenius.  and Memory my mother brought me forth) ought to be attributed to Wisdom, being more fitly applied unto Prudence. By use I understand, The knowledge of worldly matters which we have either seen or had the handlnig of. By memory, the like knowledge of those things, 
Experience is the most certain instructor.  we have either heard or read. Use is more sure than the other, and therefore may rightly be in stead of a father. For it instructeth us, by our own not by other men's harms, by examples near at hand not far distant: it is present, assisteth, and beareth sway, in the success of many things; 
Plin. lib. 26. Idem lib. 17.  wherefore it is truly written, Use is a perfect teacher of all things: * 
It far excelleth all other masters.  and we give best credit to things tried by experience. Nay further, 
Cic. de Orat.  use surpasseth the rules and precepts of all teachers. And who so hath much experience may well brag, 
It discerneth good & evil.  that he hath particular knowledge of good and evil. 
Hom. Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Manilius.  This is profitable, (or rather necessary) for every art, for by often, 
It invented all arts.  & much use, experience frameth art, examples pointing out the way: and principally it conduceth unto Civil policy, 
And perfected politic 〈◊〉  and who soever will be reputed skilful in Civil government, 
Aristo. Eth. 10. cap. vlt.  he shall find that he had need of experience. In which nevertheless this evil happeneth that it is not learned by precepts, but taught by time. 
Cic. 2. de Or.  For as the Poet saith, 
This discommodity is yet therein, that it is attained unto very late, & doth properly belong unto old men.  Old age bringeth experience. Whereupon this proverb is sprung, 
Oui. 6. Met.  Wiseaome belongeth to old men. 
Solon.  And wise Solon said, by learning daily, he postea on to old age.   

CHAP. IX.  
The fruit that proceedeth of the memory of things, or of a history. That this way is very easy, not only to attain unto prudence, but to goodness likewise.  
AS concerning Memory, 
The properties of memory.  another parent of prudence, I do not only equal it with use, but prefer the same in certain things before it. She is more familiar and easy, extendeth her bounds further, and bringeth more things that are profitable both to prudence, and beside to more persons, 
The readiness, and often use thereof.  than use doth. She agreeth with all men, and fitteth all times, and seasons. And whereas the journey we make by our own experience, is long, and dangerous, this way is more safe, and assured, & therefore more plain and beaten: 
Tac. 4. Annal.  and they are not few in number, who are instructed by the events and examples of others, that is by history, 
Histories do give her life,  which is no other thing, than the soul and life of memory. For all examples should be obscured with darkness, 
Cic. 2. de Or. Idem pro Ardna. Di●dor. Sic. 1. Pabl. or. Cic. 2. de Or.  if the light of learned authors did not cause them shine. This is she who is the keeper, 
By her virtue, and vice have their reward. She instructeth us in print how to l●ue,  and preserver of the virtue of worthy personages, a witness of the wretched acts of wicked men, a benefactress to all mankind. She is the light of truth, the mistress of life, yea the true Lady thereof. For in her, as in a glass, 
Plut in Timoleon. Liu. 1.  thou mayest, adorn and frame thy life by the virtues of other men: wherein this thing is of especial moment and profit, that thou mayest therein evidently behold, all manner of instructions and examples, 
and  to train thee up to benefit thyself, and the estate thou livest in, and to teach thee, that thou oughtest to avoid, that which is dishonest either to be begun or ended. In which regard, 
Directeth those that have public authority.  it is most necessary in this part of Civil life, neither did Polybius without good cause affirm, 
Lib. 1.  histories to be the truest doctrine, to practise us in the managing of Civil affairs. And most necessary they are in matter of public counsel, 
In consultation she holdeth the chiefest place.  the memory of things past being most profitable, in common consultations: which was the cause, why the Emperor Alexander, 
Arist. 1. the. cap. 5.  did admit learned men, Lamprit. in Alex. to his counsels of peace and war, and especially those, who had knowledge and understanding in histories. 
The best counsellors are the dead that is, approve ●authors, which are without dissimulation  And another king said, the best counsellors were the dead, 
Alphonsu● Siciliae.  meaning thereby the books, and treaties of histories.   

CHAP. X.  
A brief addition concerning doctrine, how profitable it is, both to virtue, and prudence. The right use thereof. The end thereof, and means to attain thereunto.  
I Have already given you two guides, and would leave off these preambles, but that I intent briefly to add somewhat concerning doctrine, as an aid and help to the guides I gave you. 
Doctrine is a help to prudence.  For it is manifest, doctrine is not only much available unto Prudence, 
Quinct. lib. 12. cap. 2.  but to virtue likewise: the which albeit it receiveth from nature her self certain motions, 
It graceth and perfecteth virtue.  it is nevertheless to be perfected by doctrine: * 
Sene. ep. 81.  Neither yet can it be attained unto in any large, and full measure, except it jump with a mind, well disposed and trained up. 
Idem ep. 89  Notwithstanding I intent not hereby, 
It properly purgeth and prepareth our minds to virtue. We must practise it to profit thereby.  that learning is able to give virtue unto us, but prepareth our minds to embrace it. Doctrine then is diligently to be sought for, but to this end, 
Ci. 1. de Fin.  that we may put it in practice, for it is not sufficient for us to obtain wisdom only, but we must likewise use it, and take profit thereby. 
Pacwius.  I hate with the Poet, those men, 
For it consisteth not in bare words, but in laudable actions.  who are Philosophers in words, and make no show thereof in deeds: and with Marius in Sallust, 
In jugurt.  that learning pleaseth me little, that doth not advance the learner in virtue. Nay it doth rather hurt, because many under this veil, 
They which make not this use thereof, do abuse it.  do hide, and shadow their vices, being traitors, 
Indidem.  and deceitful, covering their covetousness & lust, dissemblers, * 
Indidem.  false in friendship under a colour of Art and science, 
Of which sort they are, who have lightly tasted, but not thoroughly disgested it. The true end, & Mefiocritie thereof.  the most part of them, who make profession of learning with their lips, and never beautify their mind with worthy sciences, are of this sort. Contrarily, do not thou embrace learning for a show and ostentation, 
4. Hist.  nor to cover thy unfruitful idleness with a glorious name, but to th' intent thou mayest be able to serve the common wealth thou livest in, being firmly armed against all accidents. Nevertheless thou oughtest to use a discretion herein, 
Sene. ep. 89. Acschylus.  for to desire to know more the reason requireth, is a kind of intemperancy. * 
He is unwise that is overwise  Not he that knoweth many things, but he that understandeth those things which are necessary and profitable, is right wise. And therefore it is very truly spoken, that many times the rude multitude are more wise than others, 
Lactant. lib. 2. juctit. Tac. in Agr.  because they have knowledge of so much as is requisite and necessary for them. 
The immoderate desire of learning ought to be restained.  Wherefore imitate Agricola, who kept back and restrained his mind set on fire with a desire of learning, knowing it to be a very hard thing to hold a mean in wisdom. For the most part of us at this day, 
Sen. ep. 107.  are as intemperate in our study, as in all other things, 
Which vice is frequent at this day, but especially in old men.  and we learn not how to live, but how to dispute, with which true saying I will close up and seal this book.    

THE SECOND BOOK OF politics OR CIVIL DOCTRINE, WRITTEN IN Latin by justus Lipsius.  

CHAP. I.  
He entreateth generally of Government. He showeth the necessity, and fruit thereof in the society of men.  
I Have pointed you out two guides to lead you on this way, yet but in general terms, and only in a bare show: I beseech you set forward in your journey, I will instruct you, how you may follow them, and overtake them, and that not only mile by mile, but almost pace by pace.  
Civil life consisteth in society, society in two things, Traffic, and Government. The first, is the argument of an other discourse: the latter, the matter, and subject, I entreat of: 
The definition of government. The force,  which I define to be, A certain order as well in commanding: as in obeying, the power (or rather the necessity whereof) is so great, that it is the only stay of human affairs: For without government, 
and  no house, no city, no nation, 
Cic. 3. de leg.  neither the whole state of mankind, nor the universal nature of things, no nor the world itself can stand, 
Profit thereof,  and continue. Whereof it followeth, that the profit thereof is great: for to bear rule, 
Arist. 1. Polit. cap. 3  and to be ruled, is not only in the number of those things which are necessary, but amongst those likewise that are profitable. Surely, 
It is the band that tieth all things together  this is the chain, 
Sen. 1. de Clem  by which the common wealth is linked together, this is the vital spirit, which so many millions of men do breath, and were this soul of commanding taken away, the common wealth of itself should be nothing but a burden, and open proy. 
And keepeth men in order.  Finally, this is that rod of Circe's, which tameth both men, 
Liu. lib. 6.  and beasts, that are touched therewith, whereby each one is brought in awe and due obedience, where before they were all fierce and unruly. 
Contrarily disobedience is the mother of confusion.  On the other side all things run to wrack, where this settled underprop is wanting, and do soon break a sunder, if they be not joined together with this glue: and that which was spoken by a Poet, is overmuch for a Poet. 
Sophoc.  There is no greater mischief in the world then want of government, it is the destruction of Cities, it overthroweth houses, and leaveth them waste, it causeth the soldier to turn his back in battle: but obedience preserveth the substance and life of such as follow her.   

CHAP. II.  
The division of government; that Principality is the first, and best part thereof, which is proved by diverse arguments.  
NOw this Government is three fold. 
There are thre● sons of government.  It consisteth of Principality, 
●ac. lib. 3.  Of the best and worthiest men, and the Popular estate: For either the common people, or the chief men; or some excellent person (as my author Tacitus saith) do govern all Nations, and Cities. And seek while you list, and you shall not find any company, or society, without one of these forms of government, neither in that government, any other form besides these. I confess they are intermingled, and confounded amongst themselves, and that in a less, or a greater measure, yet in such manner, that always some one part overpoiseth, & beareth sway, of which it rightly taketh his denomination.  
But which of these sorts of government is the best? 
It is a hard, and uncertain thing to judge, which of the three is the best.  It hath been long in question, which Tacitus doth resolve, and yet leaveth in doubt; 
Ibid.  The choice form of a common wealth (saith he) composed of these three, may more easily be commended, then established: or if it be established, it cannot possibly be of long continuance. 
Yet principality seemeth the best.  If I speak not more agreeable to the troth, yet do I declare the matter more plainly, and do expressly prefer principality: the reasons that induce me hereunto are these. 
In respect of antiquity.  First; it is the most ancient kind of commanding: for this is certain, 
Cic. 3. de leg. Sal. Catil.  all nations of former age, did first yield obedience unto kings: and this name of government was first spread on the earth: as another most truly saith in the entry of his history: In the beginning of things, 
justin. lib. 1.  the dominion of countries and nations was in the hands of kings.  
Next, 
In regard of nature especially.  it is most agreeable to nature: the which even other living creatures doth teach us, in whom we behold this image of government: men likewise for the most part confirm the same: and wander over the whole world, & you shall find that there are few, who crave their liberty, 
Sal. Epist. Mithridatis  and the greater part, desire to be under just and lawful Lords, and so they are.  
Thirdly, 
Likewise by reason & use.  and especially it consenteth with reason. For we see one body is ruled by one mind, even as one ship, 
Tac. 1. Ann.  is governed by one Pilot.  
What say you now to the government of many? 
For the government of many, withdraweth our minds to follow many. And engendereth discord. On the other side principality nourisheth peace  I say it breedeth confusion: even as if there were two Suns in the firmament, 
Serinus.  all things should be in danger to be consumed with fire. 
Tac. 4. Ann. 1. Hist.  For, it is a hard thing to find the power of many, and concord to dwell always together in one place. Wherefore, it concerneth the common quiet of all, that all power and authority be given to one. We have read; nay further, we ourselves have seen, 
1. Annal.  that oftentimes there hath been no other remedy to appease civil discords, and dissensions amongst the people, then by the submitting of themselves to the government of one. 
For the which likewise the authority of ancient writers doth make.  Neither do the sages of the world dissent from me, which he well witnesseth that saith, 
Ploto in Polit. Callimach. Homer. Liu. lib. 26.  A King is as it were, a god amongst men: another affirmeth that kings, come from God: and the third repeateth oft that kings are nourished, and brought up with God: whereunto another addeth, that the government of a king is a most excellent thing, amongst the gods, and amongst men. So that I may rightly conclude, and wish with Homer, Let there be one Lord, and let there be one Prince: 
Iliad. 2.  For I am not ignorant of many other reasons, which I will not allege, in this narrow compass of other men's words, within the which I have included myself.   

CHAP. III.  
The definition of Principality: The declaration of it by the several parts thereof: And first unto whether sex it belongeth.  
NEither yet do I confusedly commend all Principality, but only that which is true, and lawful, 
What principality is.  which I define to be, the government of one, imposed according to custom, and laws, undertaken, & executed for the good of the subjects.  
In which definition, if I be not deceived, I have not only included the whole nature of true principality, but the way likewise to attain thereunto, which I will distribute into parts, and afterwards explain.  
In the beginning of this definition, I have placed the government of one: But whether is that understood of man or woman? Surely of both, but especially of the man, 
That it is best in men.  because nature commandeth it so, 
Arist. 1. Po. cap. 8.  for every male, is by nature made more apt, and fit to bear rule then the female: 
Not so well in women. Because they the weaker vessels.  the reason hereof is manifest, 
Sen. Octus.  because God our Creator, hath given wit unto women, but hath denied them strength of body.  
Yet for that weak sex, we have provided these forcible, 
Yet there are these reasons making for them, which are drawn from the commodity of virtue.  and strong weapons; these reasons making for them, that virtue excludeth none, and receiveth all: * 
Sen. Epist. Idem.  respecting neither wealth, nor sex.  
And to say the troth, have we not read, heard of, & seen, many worthy Queens, who being valiant, wise, and chaste, 
From examples of former time.  have with a manlike providence, 
Tue. 6. An.  cast off all imperfections belonging to women.  
The consent of diverse nations maketh for them: 
For the custom of nations.  the ancient Britons, did not only make them their rulers in peace, but their leaders in war likewise. 
In Agr.  For the Britons were accustomed to go to war, under the conduct of women. The Germans preferred them before men themselves, 
De Morib. Ger.  and were of opinion, that some sacred, and provident thing remained in them: For which cause, 
Ibid.  they did neither reject their counsels, nor set light by their answers. Yea I must tell you that many of them whether this please or offend you, 
4. Hist.  were reputed amongst them for Prophetesses, and as their superstition increased, they held them as goddess. Wherefore as these men, and myself do deem, they are capable of a sceptre, except the Law, or the Custom of the country, do otherwise prohibit the same.   

CHAP. FOUR  
How we ought to take the charge of Principality upon us. That there are two lawful means to attain thereunto, Election, and Succession, both which are here handled.  
THese things I especially note, and observe, and therefore I add; Imposed according to customs, and laws; 
Many do affect the place of a Prince.  not without good consideration fortifying the entire and passage, and as it were the head, of this royal high way, which many will seek to trace awry. 
Sal. jug.  As one saith, the nature of mortal men coveteth to bear rule: 
An ●th●t by the corruption of nature.  and as another affirmeth, the desire of authority is ancient, 
Tac. 2. Hist. 15. Anual.  and of long time engrafted in them, which is more fervent than any other affection. Wherefore, many desire to govern not to any good end, they being not good themselves, whom nevertheless the custom, 
Yet they are restrained by a double bridle, Succession, and Election.  or law of nations, hath restrained with a double bar of Election, and Succession.  
The later I call that, when this honour cometh of blood, and one Prince is borne of another: the other, when as birthright being set a side, 
Succession seemeth to be the better.  they are chosen by consent of voices. Election is more ancient, but Succession more usual, and in appearance the better, 
Tac. 2. Hist.  because this is true, that there is less danger in the acceptation, then in the election of a Prince.  
Beside, this is a let to commotions, when otherwise the change of things giveth opportunity, 
The more quiet & Safe for the subjects.  to great and strange attempts: 
1. Hist. 3. Annal.  For it is evident, the dishonest hopes of ambitious disturbers, are clean cut off, when it is certainly known who shall succeed.  
Likewise the prince himself by this means is more assured, 
And more be hooffull for the Prince himself.  and as it were placed in the midst of many strong ramparts. 
1. Annal.  For it is certain, 
4. Hist.  that neither armies by sea, nor whole legions, and bands of men by land, do more strengthen and fortify an Empire, than the number of children.  
Howbeit the other way of Election, 
Election hath likewise these reasons to maintain it.  is better pleasing to others, 
Plin. Pan.  who affirm, that it is meet and convenient that he which commandeth over all, should be chosen by the consent of all, were it but for this cause, 
Tac. 1. Hist. Ibidem.  that oftentimes it falleth out, that election meeteth with the most worthy. * 
Because it meeteth with the worthiest.  For to be borne and engendered of Princes is casual, and carrieth no other credit with it, whereas an entire and sound judgement, belongeth to election, and where choice is made, there consent is showed.  
And further, 
Ibidem.  this form of choice is not so servile, 
Because of itself it is more worthy.  Election carrying with it a show of liberty.  
But whether soever of these two are the better, 
Besides these two direct paths, all others are by ways, and not prosperous.  all other means to attain to a kingdom are unjust, neither lightly hath any man executed that well, 
Eodem libro.  which he hath gotten ill: nay nor kept the same long, 
Curt. lib. 4.  because no authority can be durable, which is purchased by villainy.   

CHAP. V.  
The beginning of kingdoms for the most part deserve praise: but that is not sufficient, we ought to persever and continue.  
I Added further undertaken, and executed, which words I did not couple together without consideration: for there are many who undertake, and begin well, but do not execute and end the same accordingly. I place the bell and prize, in the end of the race, not in the beginning.  
And whether it happen by malice, or be ordained by destiny to mortal men, 
The beginning of Princes reigns are commonly good, but not their end.  I know not, 
Tac. 15. A●.  that the beginnings of governments and principalities, are commonly the best, but towards the end they decline and wax worse. This the Poet was not ignorant of, who said, The estate and condition of kingdoms, 
Lucan. li. 8.  is most mild and pleasing under a new king.  
The common people know this well, 
Therefore new kings are pleasing.  who with joy receive a new king, 
Tac. 21. An.  as they commonly stand affected, to new governments. But how often is their hope deceived? 
But it continueth not long.  For most Princes, 
12. Annal.  whether it be by their own means, or the industry of their ministers, when they first come to rule, are liked and beloved, and are afterwards more hated and maligned after they have gotten the government. 
Because that either their dissembling is laid open. Or that they change their disposition.  This cometh to pass, because their virtues were but in a feigned show, when as all men do understand, how the report of clemency is profitable to those that begin to govern: 
4. Hist.  or else, that they had not taken any deep root in them, and that therefore they soon learned and took boldness, 
2. Hist.  by little and little to do evil, thorough the flattery and favour of their fortune, and instruction of bad teachers. Or whether it be likewise that the nature of bearing rule doth permit it, 
12. Hist.  that by continuance they change their clemency into pride.  
But this is a bad course, 
Which for the most part falleth out for their own harm, fortune changing with them.  for a kingdom is best kept and conserved by the same skill & means it was first gotten: & therefore if they do not continue constant, 
Ibidem.  let them take heed least in changing their conditions, they do not likewise change their fortune.   

CHAP. VI  
To what end a Prince ought to direct all his actions. That it ought to be for the good of his subjects, for which he ought to said aside his own private benefit.  
LAst of all I added, for the good of the subjects, in which words the end of true government is comprehended, and the fair mark, whereat our royal champion ought to aim, which is no other thing, than the commodity, safety, and preservation of the subjects. For a governor of a state, 
Cic. lib. 5. de rep. Ibidem.  aught to propose, 
The happy estate of the subjects ought to be the object of the Prince.  and set before him, the happy life of his citizens: that the same may be strengthened in wealth, abundant in riches, renowned and magnificent in glory, honest and venerable thorough virtue.  
Hast thou a care only of thine own affairs, 
And therefore he is set in the throne.  thou deceivest thyself, 
Xenoph. in Memorab. Socrat. li. 3.  for a king is not chosen to the end he may pamper up himself in delicacy, but that by his means, they which have honoured him with that dignity, may live happily.  
In this one thing especially, a king differeth from a tyrant, 
But a tyrant proposeth his own felicity.  that a tyrant regardeth only, 
Arist. 8. Po. cap. 10.  & seeketh after his own commodity, and a king the profit and good of his subjects, who is the right pastor of the people, as Homer termeth him. 
A king ought to have care of his subjects, as a shepherd of his sheep. Therefore superiority is not the end proposed unto 〈◊〉. He should care for them and cherist them. And not neglect them as one heedless, and reckless.  Wherefore whosoever thou art that art graced with this high title, consider, 
Se. de Clem.  that the thraldom of thy subjects is not committed unto thee, but their liberty, defence and protection. 
judidem.  * Neither is the common wealth thine, but thou art the commonwealths.  
Hear what a Poet saith, 
Claud. ad Hon.  Thou oughtest to take upon thee the charge and office of a good citizen; and father, to provide for all, not for thyself, and not to be moved so much for thine own private, as for the public loss. He is an evil governor, who of a large and ample fortune, 
Tac. 4. Hist. Ibidem.  can not gather any other profit, than the usurpation of licentiousness: who taketh no care how matters pass, but playeth the Prince in voluptuousness and lust. But a just and good king, 
For this is a burden, and not only a dignity.  laboureth, watcheth, and knoweth that the greatest Empire is accompanied with greatest cares. His vigilancy preserveth his subjects when they are asleep, 
Sallust.  his labour giveth them their ease, 
Sen. Cons. ad Polib.  his industry and travel, maintaineth their pleasures, his care in his charge, their rest and quiet. Wherefore, 
Ibidem.  he may sometimes pause and refresh himself, but never be dissolute and careless.  
This he ought to do for his own good, and for the benefit of his subjects for the greatness of the Prince, 
Ibidem.  is then well grounded and established, 
A careful Prince sitteth sure.  when all his subjects shall perceive, he is not only over them, but for them.   

CHAP. VII.  
Of the right way which a Prince ought to take, and first of virtue. Which is showed to be necessary in regard of himself.  
I Have defined what a just prince ought to be, I will now fashion and frame him in such sort, and guide him as it were by the hand, that he may attain to that happy haven. I confess this way is enclosed within the bounds and limits of the public weal, but yet very secretly (for no man can discharge himself thereof as he ought, except he be an honest man, which is not sufficient of itself, for he must likewise be endued with wisdom) I will bring forth and lay open all this way of government, and will strew the same (if I may so say) with a slender gravel of wholesome precepts.  
There are two things which make a Prince lawful and sufficiently accomplished, 
Virtue & Prudence, are helps to make a commonwealth happy. Virtue beseemeth a Prince, in regard of decency.  Prudence and Virtue, that the one may appear in his actions, the other in his life.  
I will first speak of virtue, which the Prince ought to labour for, and associate to himself, that by him, they over whom he commandeth may likewise possess it, it being as seemly for a king to be endued with honesty, as with dignity. Willingly do I assent unto Cyrus, 
Xen. Paed. 8  who was of opinion, that no man was fit for an Empire, except he did excel those over whom he did bear rule. Such is our common judgement, and where he is made by election, oftentimes it falleth out, that he is chosen amongst the number of those, who are most sufficient and capable for their pre-eminence in virtue, or for those actions which proceed of virtue. 
Arist. 5. Poli, ca 10.  I agree with the Poet who saith, 
Auson. in Monos.  He which shall live uprightly, not he which commandeth, shall indeed be a king.  
His fame and renown doth require this, 
In respect of his good name.  which shall never be pure and unspotted, if his life be not so, for report doth register all the deeds and sayings of the Prince. * 
Sen. 1. de Clem. Indidem.  And he can no more cover and hide himself, than the sun. 
Indidem.  Wherefore he hath good cause to have care of his reputation, which as he deserveth, so shall it be spread abroad. 
Tac. 1. Hist.  And so much the rather, because if he once be hated, whether he do well or ill, they tax him.  
Further, 
Sen. Thyestes.  the establishment of his estate doth require it, for, 
And in consideration of his profit.  where there is no shame, no care of right and equity, no holiness of life, no piety, no faith, that kingdom cannot long continue. * 
〈◊〉 1. Hist.  Set before you Nero, and what other tyrant you please, who were ruined and deprived of their estate, by the resistance of the people, thorough their own cruelty and riotous life.  
These speeches tend to the overthrow of a Prince, that holiness, 
Sen. Thyestes.  piety, faith, belong to private persons, but let kings live as they list. By experience you shall know whether it be so or not.   

CHAP. VIII.  
That the Prince ought to clothe himself with virtue, for his subjects sake likewise, and communicate the same unto them, without the which, no society is either honest, or permanent.  
NOw the Prince ought to have another care, that he being good, his subjects may be so likewise. For where virtue is wanting, what society is there, I will not say, praiseworthy, but firm and stable? 
Without virtue the state of a common wealth is weak.  That which a Poet spoke of a city, may well be applied to a whole state: If the inhabitants be good men, 
Plaut. Pers.  the same is well and sufficiently fortified, but if they be otherwise given, surely a wall or bulwark a hundred fold double, 
Ibidem.  is not available for their defence. 
By virtue it is established and happy.  Give ear to that which one fostered by wisdom, hath left unto us, 
Polib. lib. 6.  that estate of common wealth is to be wished, and is of all other most settled and sure, where privately men live holily and innocently, and publicly, clemency and justice, do flourish. Hear what another of the same school saith: If thou intent to govern a common wealth rightly, 
Pla. Alci. 1.  and commen●● dublin, communicate thy virtue with thy citizens.  
Let us rather credit these men, 
The wicked opinion of some men.  than those bad politicians, who imagine that Kings are so much the more jure and established, 
Sai, ad Cas.  by how much they are more wicked, and worse than those over whom they do command: 
And the reason thereof.  and decrne that they will with most patience suffer bondage, 
Plin. Pane.  who are fit for nothing else then to be boudmen. 
The disproof of the ●ame.  But sure herein they do greatly err, for the worst sort of men, 
Sal. ad C●s.  do hardly and most unwillingly endure a commander.  
On the other side, good men of a mild and harmless disposition, 
B● how much every man is more virtuous than other by so much doth he with patience endure to be commanded  do rather stand in dread then imprint fear in others. 
Id●m in ●ugurth. Plaut. Mil.  This is a most true saying, It is an easy matter to govern good men. Wherefore the prince ought with great diligence & care, labour to bring to pass, 
Sal. ad C●s.  that as he himself is good and virtuous, those over whom he commandeth, may likewise excel in goodness.   

CHAP. IX.  
That the subjects are especially framed to goodness by the example of the Prince. Which is of wonderful force in both kinds.  
THis goodness is attained unto by two means, by laws and example: of the first I will speak hereafter, of the latter I intent presently to discourse.  
Such as Princes are in a common wealth, 
The subjects frame their conditions after the manner of the Prince. The reason thereof is,  of like condition of life the subjects are wont to be: and every one fashioneth himself after the example of the king. 
Ci●. in Epist. Claud. 5. Cons. Hon●r●   
The reason whereof is manifest, for that all men turn their minds, and their eyes to behold those that are placed in such dignity, 
Plin. Pane.  which is the cause that we have less need of government then of good example, 
That by nature, we had rather follow then lead.  which doth work more effectually than the laws themselves. 
Tac. 3. Ann.  For, the desire to follow and imitate the Prince, is of greater force than the punishment of laws: And yet even this emulation is a certain hidden law. 
The actions of the Prince are commandments.  For, 
Quinct, Declam. 4.  this is the nature and condition of Princes, that all their actions do seem precepts and instructions.  
Dost thou long to have thy citizens trained up in goodness? 
Vellel. lib. 2.  be thou a pattern unto them. 
And he being good commonly the subjects are so.  A prince, by doing that which is lawful and right, teacheth his subjects to do the like: and if the king covet that which is honest, 
Sen. Thyestes.  all men will desire the same.  
Hast thou a mind to have them live dissolutely, 
If he be evil, they are evil.  and dishonestly? give thyself to looseness of life. For Princes do not only engender vices, 
Cic. 3. deleg.  but do likewise bring them forth, and sow the same in the city, and do more harm by their example then by the ili they commit. To which purpose my author affirmeth, that by the envy (or fault said I) of on●, 
Tac. 3. An.  all do amiss.   

CHAP. X.  
He entreateth more distinctly of the virtues of a Prince, and first of justice, how necessary it is, especially for a Prince.  
Virtue then is decent and profitable for a Prince. What every virtue? Yes surely in my opinions yet in such manner, that I confess some kind thereof to be more necessary for him, than the other, which ought especially to shine, and properly to carry a majesty and rule in this royal dignity.  
The virtues proper for a Prince, 
The virtues fit for a Prince are of two sorts. Greater virtues, & Lesser virtues.  seem unto me, to be of two sorts. For some, are as it were small stars; others, as great resplendent lights. Amongst the great lights, I place justice and Clemency, whereof I account the first as the sun, the which except by the clearness thereof, it doth beautify and enlighten the whole body of kingdoms, they remain darkened and full of storms and tempest. 
justice is accounted amongst the greater virtues.  For the power and efficacy thereof is so great, 
C●●. 2. Offic.  that even they which maintain themselves by villainy and mischief, cannot live without some parcel of justice: which in this place I define to be, a virtue observing that which is just and right, 
The description thereof.  as well each man towards himself, as towards others.  
I said towards himself, 
The Prince ought to exercise justice in himself.  because I tie the prince hereto, whom it shall not displease to be under the censure of the laws, 
Pl●n. Pane.  albeit some are of opinion, that they are not written for a Prince. 
And to bind himself to the laws. Not making every thing lawful for himself.  But that principality, 
Pla. in Pol.  which is lawless, is irksome, and displeasant, to the which no man will willingly submit himself. This is a very ill instruction, 
Sparta, in Antr. Cara.  what so the Prince liketh is lawful for him to do, But this is a worthy sentence, When thou hast full liberty to do more than is lawful, 
Sen. Troad.  it than best beseemeth thee to bridle thy will. And let the Prince remember, 
Cic. orat. ●ro Rabir.  not only how much is committed to him, but likewise how much is permitted. 
This restraint doth not weaken his government.  That saying of the Poet, is false, dishonest, and bad, 
Lucan. li●. 8.  that all the power of a sceptre is weakened if it once begin to balance justice.  
And that which an Orator uttered is more true, 
Cic. Parad.  that right and equity are the bonds of cities: 
Nay it doth establish it,  as that speech likewise proceeding from the mouth of a godly person, 
Aug. 4. de Civit.  If justice be taken away, 
And doth indeed rightly establish it  what are kingdoms like to be, but great thefts?  
This is a barbarous opinion, 
Wicked speeches to oppugn the former reasons.  coming from a Barbarian: 
Tac. 15. An.  In an ample and large fortune, that is most just, which is most profitable.  
In confutation whereof, this kingly sentence was spoken by a king: 
The contrary where of carrieth truth with it.  Albe it we have power to do all things, 
Theodahad apud Cassio, V'ar. lib. 10. Eurip.  let us believe those things only are lawful for us, which are just and laudable. It was wisely said by a Poet, It is not lawful for great personages to do that which is unlawful. Finally Eufemus saying is to be detested, 
Malicious precepts.  that nothing is to be accounted: 
In Thu●id. lib. 6.  unjust in a city or Prince, that bringeth in commodity.  
Fellow not those teachers, but put in practise this precept, purer than refined gold. 
A sentence more simple and pure.  I esteem that no riches can grace and adorn any man, 
Xen. de Cyri Exped. lib. 7  (but especially a Prince) more than virtue and justice.  
But what do they talk of profit? 
Glory waiteth upon justice.  let them rather put the Prince in mind that it bringeth glory. 
Ci. 3. de off●  For justice is the foundation of eternal same and renown, without the which nothing can deserve to be praised and commended. The prince of princes hath left us a very notable lesson, 
Augu●. apud S●N. in Ludo  that through piety and justice, 
In a manner divinity.  Princes become Gods.   

CHAP. XI.  
That justice ought to be administered to the subjects equally, & temperately: and that without a heap, and confusion of laws: And likewise that the study of pleading aught to be taken away.  
THe Prince then, ought not only to observe justice to himself, 
To administer justice is the principal duty of a Prince.  but as I added, towards others likewise: because it is his duty to embrace, and maintain this Goddess, together with the charge for his kingdom. If you make search of the original, and first beginning of authority, 
Cic. 2. de Of.  you shall find, that wise and prudent Princes, were first made, and ordained to administer i●stice. 
And therefore is he especially created.  And what is the meaning here of think you? but that they were chosen, and invested in their royal throne, to oppose themselves against force and breach of peace, to th'end, that they might with an equality, and indifferency, maintain, and uphold both high, and low, under the same laws. 
Ibidem. Arist. 5. polit. cap. 10.  Aristotle said wisely, 
That every man may receive right, and be preserved.  that a good Prince ought to be a protector of his people, and so he will, to the end, no unjust thing be enterprised against the mighty, and that the commonalty receive no wrong. Hesiodus likewise rightly affirmeth, 
Hesiod. Theogn.  that in times past, kings were created only to this end, to declare unto the people that which was right, and to punish offences.  
Let then our king speak that which is right, 
Let him hear men's causes according to right  and administer justice to every one, 
Sen. de Clemen. 1.  which he ought to apply, an● sct against all wrong, and injury.  
Let there be n● bribery in his Court, 
Without regard of reward, or favour.  nor gap set open, 
Tac. 13. An.  and way made to ambition.  
Let him give ear to the complaints of his subjects, and hear the accuser, 
1. Hist.  and the accused, for they which are executed, without examination and trial of their cause; do die as innocents.  
Let him not violate the laws, 
According to the prescription of the laws.  for in them doth consist the safeguard of the city: 
Arist. Rhe●. 1. cap. 3. Colum. lib. 1  yet let him sometimes temper them, for it is not spoken in vain, that ancient writers were of opinion, that the extremity of the law, was mere injustice.  
Let him very seldom establish new laws, for it is certain, that, 
T●●. 4. An. I●idem.  that common wealth is most corrupt, that hath most laws. 
New laws, as 〈…〉 the multitude of laws is to be avoided.  If you look into this our age, you will confess, that as heretofore we were molested with miseries, so we are now overcharged with new laws. 
And these common pleading.  From whence the art of pleading hath proceeded. For as the vehemency and multitude of diseases, 
Annal. 11.  doth bring in the physicians gains, so the contagion of pleading courts, filleth the lawyer's purses. Whence it cometh to pass, that there is no kind of merchandise so vendible, 
Ibidem.  as their craft, 
Which may be 〈◊〉 amongst the corrup●●●ns of this our age.  and deceit. And why should I not speak the troth? 
Colum. lib 1  This brawling study infecteth all Europe, the which a certain person did rightly term, a lawful robbery or theft. My wish doth agree with the prayer of old Cato, that the courts might be set with gins and caltraps, 
Plutar.  to take them withal. 
For which cause we had need of a new lustinian.  And our Prince ought to use the means, and provide, that a city, 
Plin. Pane.  and state, established by laws, be not by laws overthrown, and brought to ruin. 
Colum. lib. 1  * In former age commonwealths, have been happily governed without lawyers, and so they may well be hereafter.   

CHAP. XII.  
The definition of Clemency. That it is praise worthy in a Prince, and causeth him to be beloved, renowned, and assured.  
I Present now unto our Prince Clemency, the other light, which is as I may call it, the Moon of Empires. 
The offices of Clemency.  This goddess, is mild and gracious, who doth mollify, and temper matters, taketh away the hurtful, raiseth up them that fall, and runneth to preserve those, that throw themselves headlong into danger. I know not how I should describe it in other words, then to be a virtue of the mind, which with judgement, inclineth from punishment, or revenge, to lenity. 
The description thereof.   
This, of all other virtues is most fit for man, because it agreeth best with his nature: but it carrieth not that grace, 
That it is most fit for a I rinse.  and comeliness in any other person, 
Sen. 1. de Clem. Ibidem.  as it doth in a king or Prince, because they have more occasion to exercise, 
Because it may freely be used.  and use it, and it manifesteth itself most of all, where it hath most matter to work upon, for it joineth to the sceptre, all things that are worthy the sceptre.  
First of all, love: 
Sen. Trag.  who so desireth to be beloved, 
And so indeed it ought, in regard that it purchaseth him love. His safety.  let him punish with a slow hand.  
Next, security, which springeth from love: for neither sentinels, 
Claud. ad Hon.  nor armed men on every side, are not so safe a defence, as the hearty goodwill of the subjects. Other things, are broken or corrupted, either by force or fraud, 
Plin. Pane.  this tower is inaccessible, 
and  this fortress is unpregnable, not to have need of a fortress.  
Thirdly Stability: for that kingdom is best established, 
Liu. lib. 8.  where the subjects do gladly obey. 
The establishment of his kingdom.   
On the contrary side, 
Seneca.  never any Empire continued long, where the Prince was hated. Weigh the event of all ages, and you shall see, 
Sal. ad Caes.  all things have happily succeeded to those, 
Neither did cruel a●d●●humane Princes ever govern long.  who have tempered their authority with graciousness, and clemency, yea even their enemies, have been more respective unto them then the citizens, and subjects of others.  
Lastly, they purchase unto themselves immortal glory by this means; 
Cic. pro Lig.  For there is nothing that causeth men to approach so near unto God, 
It likewise getteth h●m honour: and as it were maketh him divine.  as to give life, and safety to men. This saying of the Poet deserveth to be written in letters of gold. 
Let the Prince than 〈◊〉 after it, and ●ay it up as a treasure.  It is a worthy thing, 
Sen. 〈◊〉.  to excel amongst worthy men, to employ the time for the good of his country, to pardon the assucted, to abstain from cruelty, to temperate wrath, to be a mediator for peace and quiet, in the age wherein we live, this is the highest pitch of Virtue, and the ready way to heaven.  
Let then such a Prince as I would have, practise to gain the love of his subjects, and to put fear into his enemies: 
●nd he to his people a king & a tither, not a tyrant.  * Neither let him think upon Lordship, 
Tac. 11. An. 12. Annal.  and bondmen, but upon king, and subjects, over whom he ought to execute clemency, and administer justice: So this saying of Homer shall agree with him, that he shall be accepted of as a loving father: 
That they may 〈◊〉 for him, & not himself.  and that his subjects as Bias saith, 
Odyss. 2 & alib●.  will not fear him, but for him.   

CHAP. XIII.  
A larger praise of virtue, but with moderation. That it paceth softly from justice. And yet it leaveth not the force of government, but bindeth it together with a pliant, and easy knot.  
But he ought (as I said) practise this virtue not inconsiderately, but with judgement: for without discretion it should be too much effeminateness, and lenity, and vice, rather than virtue. I confess that this moon, goeth sometime a little aside, from this sharp & piercing sun of justice: 
Clemency doth decline from justice.  she goeth a side indeed, but goeth not away, & that by a bypath, not by a contrary way. Neither ought justice to take offence, if our Prince do not always (as we say) follow it at the heels, 
But for our good.  which cannot be without the ruin, 
By reason of our daily and innumerable offences.  and overthrow of mankind. For, trespasses, and offences, are daily committed without measure. 
Tac. 3. An. Thucid. li. 3  * All men are borne to err and go astray, both in private, and in public, neither can any law be made of sufficient force to restrain them, and cause them to keep a mean. 
Which sometimes a Prince must wink at, otherwise all men, and all things else go to wr●cke.  Wherefore it is convenient, that the Prince do sometimes dissemble, 
Tac. in. Agr.  and make a show, that he had rather men should believe, that his subjects were trained up in goodness to his hands, then that he had framed them to be such.  
But shall he still punish with rigour? not if he regard the common profit: for, severity by the often use thereof, 
Punishments often inflicted become contemptible: na● they give us occasion to offend. And stir up rebellions.  weakeneth authority: 
Sen. 1. de Clem. Ibidem.  and I know not by what contrary resisting vice, we see those faults most usually committed, which are most often punished.  
Nor if he respect his own private commodity: for, like as trees that are lopped, 
Ibidem.  do send forth new branches: So the rigour of a king, augmenteth the number of his enemies by executing them. 
Ibidem.  * It is a temperate fear, which restraineth, and bridleth: but a sharp, and continual punishment, stirreth up revenge. I should have spoken more truly if I had said, that cruelty, 
Sal. I ugurt. Tac. 〈◊〉.  bringeth more fear, than authority, to him that useth it. 
Neither doth fear withhold them.  * Fear, and terror, are slender bonds to bind love, the which when they are loosed, they that have laid sear aside, do forthwith begin to hate. 
6. Annal.  * And when the authors are found out then they take courage to them.  
Learn thou by this: for what glory doth redound to thee hereof? 
Besides this manner of punishment is dishonourable for a king. And rushee is still to be tempered.  Often punishments, and executions, are no less dishonourable to the king, 
Sen. 1. de Clem. Cassio●. 11. Var.  than the number of burials to the Physician. The other way of Clemency is far better: and it is profitable for a good, and gracious Prince, sometimes to pass the limits of equity, to show his clemency, were it but in regard of mercy, & pity, to which all other virtues do in honour give place.  
Let him observe this example rather of mild justice: It is fit for a Prince to know all, 
Ta●. Agric.  but not to prosecute all, 
Against such as offend lightly, or repent earnestly.  that he forgive and remit small faults, and with severity punish capital crimes: let him not always punish, but often pardon the penitent. 
Claud.  * It is a worthy deed to set free the afflicted, and a kind of punishment to see the offendor humble, and submit himself.  
But what doth Cleon whisper, 
Benignity doth not weaken commandment.  that there are three things, that are most hurtful in every government? 
Thuc. lib. 3.  Commiseration, gracious speech, and lenity.  
But he erreth foully. 
Nay it doth with more efficacy, command and execute certain things.  For Clemency hath likewise her force; A calm, 
Claud. Pan. Mallij.  and mild authority, bringeth that to pass, which a violent power is not able to do: and a gentle entreaty is of more force, 
Plin. lib. 8. Epist.  than an imperious commandment. Surely reucrence is hardly purchased by terror, and love is of more force to obtain what thou desirest, than fear.  
I seal up this discourse with the signet of Sallust. 
The divine saying of Sallust.  I am of this opinion (quoth he) that all Empires that are governed with cruelty, 
Sal. ad Cas.  are more trouble some, then of long continuance, neither do I think that any one person, can be a terror to many, 
Which a prince ought to digest.  but that he must dread many: and live a miserable life, and wage a continual, and doubtful war, for on what side so ever he turn himself, he shall never be assured, but always in doubt, or danger.   

CHAP. XIIII.  
An addition concerning faith, which taketh her beginning from justice, or justice from it. The commendation thereof as the stay of mankind. How glorious, and profitable it is for a Prince. The opinion of certain new Doctors rejected.  
YOu have already two lights, from whose brightness, and reverberation as it were, two other are inflamed, Faith and Modesty. Of the which faith, is so near a neighbour unto justice, that you may truly affirm, the one taketh her beginning from the other. Neither doth it greatly import, from which each other proceedeth. For, 
Cic. 1. Offic.  faith is the groundwork and foundation of justice: which settleth not in the heart of any, that doth not honour, and love the other. Thus I may briefly describe it: An effect which is in us, 
The description of faith.  of that we have either spoken, or promised.  
A virtue surely which the Prince ought to cherish, and embrace, if either his own estate, or the public weal, be dear unto him, 
The praise thereof.  being the most divine, 
Sen. Epi. 89. Silius ad sidem.  and perfect good thing, that can happen unto man. 
The praise thereof.  * Begotten before jupiter; the ornament of the gods and of men: without the which neither the land, nor sea, can enjoy peace: the consort of justice, and a secret divine power, 
The honour attributed to it at Rome.  enclosed in the heart of man: which the ancient Romans did not without cause, 
Cato Censor.  place in the Capitol, near to great, and mighty jupiter. For as jupiter is the protector of mankind, so is Faith. 
Cic. 3. Offic.  Neither doth any thing more strongly uphold the state of a Common wealth, 
That it ought firmly to be kept in every common wealth. Honour requireth this &  than faith. Wherefore, we ought to believe, we are bound to observe & keep it inviolably. 
Auct. ad Her. lib. 3. Euripid.   
Honour doth persuade this, because nothing can be more glorious, than a tongue that harboureth faith.  
The fruit that cometh thereof doth move us thereto: 
Profit.  Let it be permitted to violate, 
Arist. rhet. ad Theod. 1. cap. 15. Cic. pro Q. Rosc. Com. Aristop. Acharn.  and infringe the law of contracts, and you may take away the use of traffic from amongst men. It is then a most wicked and treacherous part, to break faith, sith that it preserveth our life.  
Where are now these new teachers? 
Neither are those subtle wits to be hard, who do undermine Princes.  In whom there is neither religion, nor faith, nor any trust in their words, and treaties: who poison the ears of Princes, and exhort them to set aside, 
Cic. 3. Offic.  all just and honest things, if by that means they may get the upper hand. Who revive this saying, which was buried long since, 
Ex Euripide  that for a kingdom, it is lawful to violate right, and equity, but in other things piety is to be observed.  
O vain and false persuaders, 
Sen. Ep. 89.  faith is not compelled by any necessity to become disloyal, 
Faith is not to be infringed, by any force  neither is it corrupted by any reward. * 
Silius lib. 13  It is to be preferred, before the purple and glorious show of mighty kingdoms.  
Herewithal they mingle deceits, and cavils; 
Fraud.  I know it well: and they which are faithless will never want matter, to break off their promise: * 
Liu. lib. 9 Ibidem.  Always covering their fraud, with the cloak of equity. But let them give care to that which worthy Brasidas saith; 
Thuc. lib. 4.  It is more dishonourable for those which are in authority, to entrap or hurt, by deceit disguised like honesty, then by open force.  
And whereas some do allege, 
Cic. 3. Offic.  that faith ought not to be kept with infidels, 
Yea it is to be kept with infidels.  they deceive themselves, and do seek lurking holes to hide their perjury: 
Ibidem. Ambr. 2. de office Silius lib. 14.  For we ought to keep promise even with those that are faithless. Yea in the field, 
And even with our enemy.  He is a right soldier, that setteth down this for his first, and last resolution, to be true of faith in battle.  
Wherefore, o ye Princes, drive those kind of men from you, 
Idem lib. 2.  and hold inviolably the treaties of peace you make, and let faith be more precious unto you then your Empires. 
Both God and men detest perjury.  And call to mind, 
Arist. rhet. ad Alex ca 18. Tibul.  that they which fear either vengeance from above, or infamy amongst men, do never falsify their faith. For this is most certain, that albeit perjuries are hidden at the first, they never remain unpunished though it be late.   

CHAP. XV.  
Precepts concerning Modesty, which doth accompany Clemency. That it ought to be infused into the understanding, and actions of a Prince.  
FAith is as it were another sun like unto justice, but the brightness of Modesty, proceedeth from the light of Clemency, being of like colour, gracious, and mild, and always a companion of the mind: 
What modesty is.  I define it to be, An understanding tempered with reason, not vaunting itself for any action of our own, or of those which belong unto us. Which virtue ought likewise to be engraven with the rest: (for what are we men? or how long shall we continue?) but especially in the Prince, 
In courts, and with great personages it is ve●i●●are.  who being eminent by dignity of his place, 
Bernard▪ in Epist.  it is impossible but that he should be carried away with the hope of great matters.  
For, 
Sen. 2. de ira  all that is vain, & light in the mind, is lifted up with the least favourable wind that bloweth. Whence it proceedeth for the most part▪ 
Sal. jug.  that great personages do carry a disdainful mind: and that pride is the ordinary imperf; ection of Noble men.  
But our Prince ought to be temperate, 
Yet they ought to embrace it.  and to understand that to carry the reputation, 
Tac. 15. A●.  and credit of modest, is acceptable amongst the chiefest men, 
Por he is above & not without the condition of men.  and pleasing to God. And what cause hath he to be insolent, 
Plin. Pane.  let him remember, that he is but a man, though he rule over men. Do sceptres and riches, lift up men's mind? Miserable, 
Tac. 1. An.  and vain are they that deem so. All mortal things are uncertain, 
Both a kingdom and all that is therein is vain and Uncertain.  and do suddenly perish, and when thy wealth and fortune is highest, then think thy fall and ruin is nighest. * 
Valer. lib. 6. cap. vlt. Curt. lib. 7.  That which we term strength, and worldly riches, are frail, & transitory things, not unlike to the puppets or trifles that children play withal. * 
And subject to sudden ru●●e.  Do you not know that the tallest trees, which are many years a growing, are cut down in an hour? * 
Sen. Hercul. Fur.  I have seen cruel & bloody Dukes, laid in base prisons: & tyrants murdered by the hands of the multitude. * 
Curt. lib. 7.  Neither is there any thing so firm, but may receive damage by that which is feeble. * 
Ibidem.  Sometimes the mighty Lion, is made the nourishment of little birds, and the rust consumeth iron.  
Our Prince then ought to temper and moderate his understanding, 
Modesty like wise is to be embraced in external ma●ters.  yea and his actions likewise For the person of the Prince, 
Cic. Phil● 8.  ought not only to content the minds, but also please the eyes of his subjects.  
Let his talk be grave: for, 
Sen. Epist.  As a modest pace becometh a wiseman, so ought his speech be compendious, 
In talk.  not rash. Let him use few words: away with these babblers, 
For these common tattler are unprofitable.  of whom it may be said, That they have many words and little wit. * 
Sal. Catil. Idem ad Caes.  All their strength and virtue lying in their tongue. * 
Curt. lib. 7.  That old saying, never yet deceived me. A barking dog will never prove good biter: and the deepest rivers run with least noise.  
Let him use no excess in his apparel, * 
In apparel.  but observe that which a worthy parsonage writ to a mighty king: 
Arist. praef. ad Alex.  that it is more honourable and princelike, to deck and adorn the mind, then to set forth the body with gorgeous raiment. It was well spoken by a Roman Emperor, 
Marius' apud Sallust.  that this over-neatnesse in attire, belonged to women, but labour to men. And whereto serveth this fineness in apparel? 
Xenoph. in Hier.  It seemeth unto me, that Venus, or one of the graces is sent from God, or descended from above, to follow the Prince. 
And in all other outward show.  I have no other opinion of any other outward show, and concerning modesty, I do shut up my discourse with this precept of a Scythian, which seemeth not spoken like a Scythian; O ye princes, hold fast your fortune with closed hands, 
C●rt. lib. 8.  for she is slippery, and will not be stayed, where she hath no liking to abide. And if you bridle your felicity, you shall govern it the better.   

CHAP. XVI.  
By occasion offered, he discourseth of Majesty, as an annexed ornament. He showeth what majesty is, and how we ought to use it.  
YEt do I not in such sort commend modesty, 
The description of Majesty.  that I would have our Prince despise Majesty: which is a certain reverent highness, due to deserved virtue, or to those things which approach near unto it. The Greeks' name it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we term it in a private man Authority, in a Prince Majesty.  
It is a weapon that in government is of great force, 
Which is profitable to those that govern.  for in peace authority is to be desired to purchase credit: * 
Ci●. Top. Idem ●ro leg. man..  and is more available in the ordering of battles, and warlike commandments. * 
It properly springeth from virtue, ●et from external causes.  For myself. I can no more separat it from the Prince, than virtue itself, which for the most part doth engender it, 
Idem Topi.  though likewise the concurrence of external matters, doth help much.  
As first a kind of gravity in behaviour, 
From gravity.  if it be so tempered, that it lean neither to melancholiness nor arrogancy, * 
Tac. Agric.  Neither that this come to pass which happeneth very seldom, 
Ibidem.  that mildness do not diminish thy authority, nor severity take away the love of thy subjects. For the which cause Germanicus was so much commended, who 
2. Annal.  with equal reverence was esteemed, whether he did show himself to the people, or speak unto them, and in the highest pitch of Fortune, carrying a Majesty and stately port, was never noted of disdain and arrogancy.  
Likewise certain things proceeding from nature, 
From the comeliness of body, or from his speech.  do much avail herein, as if a man be of a comely stature, 
15. Annal.  and hath a good grace in his speech.  
Also it may be much aided by art, as if he sometimes absent himself and go aside, 
From a temperate pace.  for, for the most part they which are too much in company are accounted common. And the saying of Livy is true, 
Liu. lib. 35.  that the ordinary and usual beholding of great personages, breedeth satiety, and causeth less respect unto them. * 
Tac. 1. Ann. In Agric.  And we bear most reverence to Majesty a far off: And men always hold that to be more stately, which is unknown unto them.  
But in all these things we ought to use a mean, which is the salt and soul of every virtue.   

CHAP. XVII.  
He reciteth other less virtues, which do adorn the prince, the which he doth lightly and briefly pass over.  
I Come now to those which I termed lesser lights, these are virtues, not in equal measure so excellent and necessary to the prince, as the former I recited, yet are they very profitable: which as stars I will plant, and fasten, in the heaven of this supreme head (if it be lawful for me to speak so.) Hearken then O Prince.  
Be thou bountiful, 
Cic. 1. Offic.  for there is nothing that fitteth better with the nature of man, 
Liberality is a worthy thing in a Prince.  than liberality: and it best beseemeth a prince, 
Sal. jugur.  being less dishonourable for him, to be vanquished by force, then by liberality. Yet this virtue is to be used with discretion, 
Plin. li. 7. ep.  for repentance followeth hasty liberality. There ought likewise moderation to be had herein: 
Yet is it to be used with discretion and moderation.  For if the ambition of the Prince do empty the treasury, 
Tac. 2. An.  it is to be doubted lest he be driven to supply his wants by bad means. You may so long draw water at this well, that in the end it will become dry. It was well spoken of a grave and holy person, 
Hieron.  that liberality is the ruin, of him that is liberal: and they are deceived who do imagine, 
Tac. 1. Hist.  that prodigality doth grafted in them a kind of liberality: many know how to spend, but not how to give.  
love chastity: 
He ought dearly to love his wife, But not to be subject to her.  For there can no honest thing remain in a mind corrupt with lust. 
11. Annal.  Give ear sometimes to thy wise, yet not as senseless Claudius did, 
12. Annal.  who was ruled and commanded by his wife, that is a hurtful thing, both to thyself and the commonwealth: 
Arist. 2.  For what difference is there, whether a woman do bear rule, 
Polit. cap. 7.  or he that governeth be ruled by a woman.  
Refrain from anger: either be thou not angry at all, 
He ought either to refrain from anger, or not to hide it.  or do not hide it: 
Tac. Agric.  for it is more honourable for a Prince to offend, then to hate. * 
Ibidem.  They which do cloak their anger are of an evil disposition, and not to be brought from it. They which keep secret their hate (which is an evident sign of a cruel 
Ibidem.  thought) when they are separate from company they glut themselves with malice.  
Make thou small account of slanderous speeches: 
Let him not inquire what slanders go of him.  A worthy mind aspireth to a great fortune, and despiseth such things: * 
Sen. 1. de Clem. Ibidem.  Whose property is to be pleasant and peaceable, to disdain, and make no reckoning of small offences, & displeasures. And this is generally true: If we are angry with reproaches, 
Tac. 4. An.  it seemeth thereby that we consent that they are true: whereas if we set light by them, they pass away as forgotten.  
Yet have care of thy good name & remember that the counsels 
Ibidem.  of all men tend to consider, 
Let him be careful of his honour, and reputation.  what is profitable for their own particular: But the state of Princes is far different, whose chiefest care in all their actions, aught to be, to have a good report.  
Have always before thine eyes the honour of thy posterity, and imagine this with thyself, that all other things will follow thee immediately, 
Ibidem.  if thou principally labour to leave a good memory after thee. By the contempt of renown virtue is contemned.  
To attain hereunto, advance learning, which languisheth, for if the reward and price of pains and study, be taken away learning must needs decay. * 
Let him be a favourer of learning.  And effect this that under thee it may receive spirit, and life. * 
11. Annal. Plin. Pane. 1. Annal.  So shalt thou never want worthy wits, to record the History of thy time.    

THE THIRD BOOK OF politics OR CIVIL DOCTRINE, WRITTEN IN Latin by lustus Lipsius.  

CHAP. I.  
That Prudence is most necessary for a Prince: without the which, power and riches are unprofitable. That they ought to be intermingled together: that the 〈◊〉 in government is of more force than the other.  
I Have woven out this royal garment of virtues: Now I purpose to take in hand the web of Prudence. Which that I may get thorough with, and beat with a lucky slay, I call upon thee for aid, o thou true Minerva, the eternal offspring of the eternal Father.  
The use of Prudence is necessary in all worldly affairs, 
The use of prudence in government.  but especially in government. For without Prudence, it is not only weak and feeble, but I may well say none at all. Who will undertake to rule and direct a ship in his course, without a needle that hath touched the Loadstone? No more can any man enterprise to govern a common wealth, without an understanding inspired by this goddess.  
Dost thou imagine to rule only by force? thou art deceived. 
Without it, power is blind and heady.  Such as the Cyclops (the Poets make mention of) was, having lost his eye: in like estate is a Prince, that wanteth this light in his forefront. 
Horat. 3. ●d.  Force that is not assisted with advise, of it own self destroyeth itself. * 
Cur●. lib. 8.  Neither is that possession permanent, which is purchased with the sword.  
Contrarily, 
Both of them being mixed together are of most force.  God always increaseth moderate power. 
Hora●. 3. ●d.  I term it moderate, by reason of the mixture of prudence. For as the eloquent Orator saith: Power conjoined with Prudence is profitable, 
Isocrat. ad Demonit.  but force without it turneth rather to detriment. The Poet apply fitly to this purpose this sentence, 
Val●r. 〈◊〉. 4. Argon.  that we must not only pur trust in our strength, for Prudence oftentimes is of more might then much force.  
And surely, 
Otherwise it were a hard matter to rule men.  in government it is manifestly the stronger, because she alone without other help, doth with a gentle bridle, bring voluntaries within the compass of obedience.  
It is a strange thing thou canst not tame, and bring wild beasts into subjection, without certain handling and art, and dost thou imagine to get the upper hand of man? 
Sen. 1. de Clem  then the which there is no living creature more stubborn, nor that requireth to be handled with greater skill? We are by nature fierce, 
Who are untoward by nature.  wild, impatient in reasonable matters, and most of all of bondage. 
Xen. 1. Paed.  And we do oppose ourselves against none so much as against those whom we understand, do go about to bear rule over us. This he did well perceive, who writ, that it is more easy to govern all other living creatures, than man. 
Therefore Prudence is needful.  We ought therefore to use Prudence, and to believe that it is the only proper virtue belonging to a Governor. 
Ibidem.  Truly the event of all ages hath, 
Arist. 3. Po.  and will ever instruct us, 
Whose force is above force.  that in the managing of weighty affairs, 
Tac 13. An  more things are brought to pass by good advise and counsel, then by force of arms. It is a true oracle which was spoken by a Poet: The wisdom of one prudent person, 
E●rip.  doth overthrow the force of many. Whereunto I add, that many things which of their own nature are difficult, by counsel are made easy.   

CHAP. II.  
Prudence is two fold, from ourselves, and from others. The first may be wished for, but the other often falleth out. For it is seldom, or never seen, that a Prince is of himself endued with competent wisdom.  
IT is not then without cause, 
Wisdom i● double,  that I wish the Prince to be endued with this virtue, and much more I desire that he should use and practise it.  
For there are two sorts of wise men, 
Proper, & Borrowed.  as an ancient poet very fitly saith. 
Hesid. open. 1.  He is most of all to be commended, who can foresee all things to come: But he in like manner doth deserve great praise, that can follow the wise advise of others. 
Cic. Pro Clu.  And our cunning persuader 〈◊〉 him to be most wise who is able to discern what is needfui● and requisite: and he cometh next unto him, who can obey and execute that which another shall have wisely invented. And the worthiest Historiographer that ever writ, agreeing with these, or borrowing from them, 
Liu. 22.  saith, I have often heard him to be reputed, for the chiefest wise man, who as occasion salleth out, can give good instructions what is fittest to be done: next unto him, he which can follow the good advise of others, but he which can neither give good counsel, nor obey the sage instructions of others, I account him in the highest degree of indiscretion. And albeit I wish our Prince to march in the first rank, notwithstanding I will rather put him in the second.  
First, 
Proper prudence is rarely seen in a king.  because I know not how it cometh to pass, (or whether I should attribute it to their age, or to their education, or to their nature, this is true, but I speak it with modesty) that fortune hath denied Courtiers that first condition of wit and understanding. 
Indide●.  Next, 
Therefore the other is to be embraced.  though they should attain to that perfection, 
Cic. 1. office  yet seeing every condition and state of life, may crave the aid of man, them may the estate of governors most of all stand in need thereof. 
Tac. 3. An.  For it is certain, 
For the charge of a kingdom is great.  that a Prince can not possibly by his own wisdom 〈◊〉 to the knowledge of all things: * 
1. Annal.  Neither can the understanding of one man wield so great a charge.  
Let the Prince be wise by the frequentation of wise men: 
Eurip. opin. Tac. 1. Ann.  and join others unto him to bear part of so great a burden. For it is true, that many weighty affairs do need the help of many. 
Vel. lib. 11. Tac. 12. An.  * 
Neither are great matters sustained without great means.  And these most burdensome labours of a Prince, 
As examples teach us.  whosoever doth undertake, shall need assistants.  
Let him look over all ages, and he shall never find, but that great states did use many helpers to govern their fortune. * 
Vell. 2. Xen. 8. Paed.  One man may hear and see some few things: 
Ibidem.  But a Prince ought to have many eyes and many ears. * 
Liu. 44.  If Thales himself were king, yet notwithstanding, if he would undertake to manage all matters of his own head, I would rather deem him to be presumptuous then wise.   

CHAP. III.  
That the Prince had need to join assistants unto him, and that with discretion. That they are of two sorts, Counsellors, and Ministers. What they ought to be, and what prosit cometh by them.  
surely he had need of Assistants, and I deem it the chiefest part of princely wisdom, to join unto him wise men. An Orator of Athens persuadeth in this fort. 
Princes had need of friend's, Which is th●● true treasury.  The principal labour of a prince ought to be, 
Plin. Pane.  to procure to himself true friends. 
Ibidem.  For a kingdom can have no better defence, then sure friends.  
Believe that which proceedeth from the experience of two wise kings: and first from Micipsa of afric. 
Micipsae apud Sal. Iu.  It is not force of armies, 
And the stay of their sceptre.  nor treasure, but friends, that are the safeguard of a Kingdom. * 
Cyro apud Xeno. lib. 8.  Next Cyrus of Medea said: It is not this golden Sceptre that preserveth the state, but the store of true friends is the trust and safest sceptre, that kings can possess.  
But what means wilt thou use to procure thee trusty friends? 
They are to be chosen with judgement.  This belongeth unto judgement. Most happy is that Prince, and borne for the good of the common wealth, that hath attained to that discretion either by nature, or experience: yet I will in some sort secure him.  
There are two sorts of Assistants: Counsellors, 
They are of two sorts.  and Ministers.  
The first do especially assist, with their opinion and speech: The second, with action, and handy work (as it were.)  
The former sort are most venerable; 
Counsellors are the most worthy.  of whom a worthy Philosopher writ this. 
Arist. Rhet. ad Alex.  The most divine thing amongst men is to give good counsel. So that it is used as a Proverb, Consultation surely, 
Apud Plat.  is a certain sacred thing.  
Counsellors than are most necessary. Are not kingdoms, Cities, 
Sall: ad Caesar.  and private families, 
A true saying.  preserved by counsel? I have ever observed and found this true, that all kingdoms, Cities, and nations, have with happiness enjoyed their authority, whilst they were upheld with sound and wholesome counsel: but when favour, fear, pleasure, began to corrupt counsel, their wealth immediately diminished, afterwards their state became a prey to the enemy, and lastly they were compelled to endure the yoke of bondage. I will therefore first as reason leadeth me entreat of Counsellors.   

CHAP. FOUR  
A more distinct definition of Counsellors: and their chief parts expressed to be goodness and experience of matters. That choice ought to be made of them, by their fame.  
I Call those Counsellors, who being faithful, 
Counsellors  and having experience, in the affairs of the world, and in men, do give good advise, either in peace, or war. I termed them faithful, that is to say good men. 
Plin. Pane. Arist. 6. Eth. Nicom. Cap. 7. Tac. Agric.  For I hold the best men, 
Ought to be faithful, or of an honest life. Generally prudent.  to be faithfullest. 
And particularly in matters of their own country.  I added experienced, in the affairs of the world, and of men: that is to say, wise men. For this is the proper duty of a wise man, to give good counsel. Such I esteem them to be, who are not ignorant in the manners, and minds, of the Province.  
Admit not rashly strangers to thy Counsel, for I hold it most assured, that they are able to give best counsel in a common wealth, 
Ci●. 2. de Orat. Sal. Catil.  who are best acquainted with the state thereof.  
But receive old men willing lie: for where the body is weakest, 
Old men.  there understanding and wisdom is strongest.  
Young men for the most part are improvident, 
Ibidem.  effeminate, and tender, wavering, and inconstant by reason of their age, and are easily entrapped by deceit. This old saying did never yet deceive me, counsel of old, and execution of young men. 
Plutar.   
Thirdly, 
Having tried both fortunes.  those thou choosest aught to have made trial of both fortunes, for it is a true precept, that losses, are lessons to us: The saying of Mithridates, may hereunto to be fitly applied, fortune by taking many things from me, 
Sal. in Fre.  hath taught me by experience to give good counsel.  
Fourthly, 
Of an indifferent capacity.  as I would not have Counsellors be overdull of conceit: So would I have thee not to choose these oversharp wits. I lay open to thee, this secret, for a precept: Those that have somewhat a blunt wit, 
This. lib. 3  for the most part are more capable to rule a common wealth, than they which are quicker spirited. The reason hereof is, that these subtle, and fiery wits, are in a continual motion, 
Curt. 4.  and more sit to set new matters a broach, then to govern.  
But where may a Prince find out such persons? 
They are to be chosen without bribery. By the report of many.  He must not herein be carried away, 
Tac. Agric.  thorough his own private affection, nor by the prayers, and praise, of a few. But if it may so be it were necessary that our Prince, had a perfect knowledge of them, or at the least that he made trial of them, at the touch stone of common report. 
Plin. Pane.  For any private person may deceive, and be deceived, but one man cannot abuse all, nor be beguiled by all men. This was long since very aptly spoken to a Prince: 
Idem. Ibidem.  Believe, that what reputation soeùer we carry abroad in the world, such men we are, and no better.   

CHAP. V.  
A declaration of the third duty. To give good counsel. Which is as it were, comprised in five precepts.  
I Did with reason add, that it is required in them, to give good counsel. Is not this the mark they should aim at, and as it were the haven, that faithful and good Counsellors should sail unto? Whereat no doubt they shall arrive, if they direct their course by those lines I will prescribe them.  
First, I present unto them Piette, 
Cypr. in. Ep. Plin. Pane.  as a divine law to govern their counsels by: 
●et them be godly.  For, this is a general & true rule, that men cannot deliberate any thing providently and uprightly, without the aid and assistance of God, whose honour and glory they are first to propose and set before them.  
Next unto that I join libert●e of speech, 
Free of speech.  that they may with a stout courage, & without fear, utter their opinion: & not frame their speech, 
Tac. 1. Hist. Plin▪ lib. 3. Ep. 9  rather with the fortune of the Prince, then with the Prince himself. For liberty in words even as faith, do at the first blush offend th●se, who they oppose themselves against, but afterwards being well digested, they are well accepted of and commended. 
Tac. 11. An.  Wretched are they, who give not leave to the troth, and are still in suspense, and do answer inclining that way they see the Prince led: being doubtful, 
3. Hist.  and so fashioned that they commend or disallow things, to be good, or bad, by the event or success of them.  
Thirdly Constancy. For they are highly to be blamed, who being irresolute and uncertain, 
Sal. ad Caes.  are carried hither and thither, 
Constant and firm.  as the affection of others doth lead them, being sometimes of one opinion, sometimes of another, balancing the evil, or good of the common wealth, as the arrogancy, and dissimulation of those which do govern, doth lead them.  
Yet I would not have them opinative: Neither do I deem that he ought to be accused of inconstancy, 
Cic pro Balbo.  who like unto a shipman, 
But with moderation.  doth moderate his opinion, in the rough tempest of a Common wealth. 
Seneca.  For he is truly provident and wise, that keepeth not always the same pace, but the same way. * 
Idem.  And he is not therefore to be esteemed variable, but rather appliable, and fitting things to the purpose. And that I may conclude in a word, who holdeth not one, and the same course, though he tend, to one and the same haven.  
Fourthly, 
Let them be modest & pleasing  Modesty. And they are always to be commended, 
Tac. 3. Hist.  who do govern after a pleasing manner: and undertake the managing of all things, with mild industry. For oftentimes, we must use a certain art, and pliantness, and take a contraie course when we may not safely pass, by the common high way. Such a one was Cornelianus Piso, who by his will was never author, 
6. Annal.  of any servile sentence, tempering all things wisely, as be was forced by necessity. Such a one was Sedipus, who amended many things, 
4. Annal.  that were ill handled in counsel, by the obstinate flattery of others: and wanted not the commendation of moderation, his authority, and good grace, being always of like estimation with his Prince.  
Fiftly, 
To conclude, secret.  Secrecy. Silence surely is the best and most assured bond, in the administration of weighty affairs. * 
Val●r. 2. c. 2 Curt. 4.  Neither can he enterprise great matters, who knoweth not how to be secret. Counsellors than ought to be secret, but (as I advise them) nor over-curious to learn secrets. For, It is not lawful, 
Tac. 3. Ann.  but most dangerous, to search into the inward thoughts of a Prince; and if he be disposed to keep any thing secret, you ought not go about to boult it out, nor discover it.   

CHAP. VI  
What things are to be avoided of a counsellor: and first what lets, and shadows (as it were) there are, that do hinder them in their course, which are noted to be four.  
I Have showed you the plain, and easy ways, wherein our Counsellors may safely set sails; but there are likewise shadows, and rocks, which I will give them notice of: the which if they do not with care seek to avoid, they may easily become a sport, and pastime to the wind.  
Amongst the shallows, stubborn self will is one, 
stubborness is a hindrance of counsel.  against the which this ship of persuasion, hath oftentimes touched. For some men are so contentious by nature, 
Tac. Hist.  that they can do no other thing then thwart other men's opinions, * 
Indidem.  who oppugn the counsels which they themselves do not advise, though they be never so good, and profitable: * 
Indidem.  and do stubbornly withst and those, who are most wise, and expertenced: Showing themselves most indiscreet in two sorts: whether it be that they would have all the rest only, 
●ucret.  to be made wise (as it were) by their speech: or otherwise, 
Tac. 14. An.  that if they have any credit, or authority, in themselves, they overthrow the same by their daily variance.  
Likewise Discord amongst Counsellors themselves, 
1. Hist.  is an other of these shallows. 
As likewise dissension.  For oftentimes, the grudge of a private quarrel, doth incense and provoke enmity, to the prejudice of a common wealth.  
Thirdly Passion: 
Sal. Catil. Ibidem.  from the which surely it is requisite, 
Also partiality to either party.  that all they, that do consult of doubtful matters ought to be free. For where they trouble the mind, it is a hard matter to discern the troth. 
Cic. 1. Offic.  And especially, where anger beareth sway, there can be nothing rightly, and considerately advised: * 
Stat.  and violence can never govern any thing well.  
Fourthly Covetousness, 
Finally desire of gain.  or a greedy desire of ones private gain. This true saying I gathered out of Lavie his secrets, that private matters, have still hurt public consultations, 
Li●. lib. 22. Tac. 1. Hist.  and will do ever. And surely is it any wonder? Every man his particular profit, is a most pestiferous poison, against true zeal, 
Which corrupteth & Breaketh all things.  and judgement: and Covetousness teacheth us to sell all things for money: * 
Sal. Catil. Ibidem.  It subverteth faith, and honesty, two principal instruments of good counsel. Yet we see all sorts of men are commonly led away therewith, & especially merchants: neither ought we to make slight account of the law which was established amongst the Thebans, 
It is especially engrafted in merchants.  forbidding, that no man should be admitted to the administration, 
Arist. 3. pol.  and government of a common wealth, except he had first left off traffic and the trade of merchandise, the space of ten years.   

CHAP. VII.  
What impediments, and (as it were) recks, do hinder, and stay a good mind? He showeth that they are three in number.  
AMongst the Rocks, 
Confidence is hurtful.  against the which this ship may be driven, and dashed a sunder, the first that appeareth is 
Cic. Pro leg. man..  Confidence, when the same is not conjoined with wisdom. It is a most true saying, 
He! that hath understanding, let him learn this.  that these rash counsels, 
Liu. lib. 35.  at the first show are pleasing, in executing hard, & difficult, and in the end, woeful. Be not thou deceived, for the fiery, 
Thuc, lib. 1.  and hasty men, do boldly bolt forth their opinion, but when they come to matter of execution, they tremble, and faint. I rather assent to wary Mimus, 
Let them be wary in counsel and hardy in execution.  who was of this mind, that he which hath discretion to fear, 
Publius.  knoweth best how to undertake an enterprise. And I agree with the Greek writer, that he is most advised, who in deliberating is posed and stayed, 
Herod. lib. 7  and doth cast before what doth happen after, and in performing is resolute.  
Greedy desire is another rock. 
Covetousness is to be resrayned.  For few things are well brought to pass with over-coveting, 
Thuc, 6.  but many things are happily achieved by heedy consideration.  
Unto this, 
Hastiness is to be eschewed.  Hastiness, is annexed, very dangerous for shipwreck in this sea. For he that is carried away with a longing, and greedy desire, runneth on headlong: and who soever maketh over much haste, 
Liu. lib. 22.  marreth all. All things sort a good effect, to him that is provident, but hastiness is blind, and cannot foresee. 
The very plague of prudence.  And it is truly said, 
Idem lib. 31.  there is nothing more dangerous, and hurtful in matter of counsel then celerity. Wherefore there are two things that are most oppugnant, 
Thuc. lib. 3.  and contrary to a sound judgement, 
To the which slowness is a friend. And hasty persons are seldom happy.  hastiness, and anger. I love those that are somewhat slow, who utter not any raw speech, 
Plaut. Mil.  but that which is well digested, as the Comical poet saith. For whereas some are ras● in their consultations, 
V●l. lib. 2.  and play the men in executing: * 
Tac. 4. Hist.  & some of sudden determinations, but of a happy success; why should I be moved herewith? I know that this happeneth by chance, whereto I intent not to trust, but will rather be ruled by reason, and by this precept, that sudden repentance followeth these hasty brains, 
Lin. lib. 31.  which commonly cometh too late, and therefore is unprofitable to them. We have seen, 
Except it be in mischief.  we do daily behold, and shall always be eye witnesses, 
Tac. 1. Hist.  that this is ever true, that wicked devices prove best on the sudden dispatch, and good counsels with deliberation: which are as proper in consultation, 
Yet it is sit for execution.  as celerity in matter of action: For we ought to consult slowly, 
Dimost, Exord. 22. Arist. 6. Ethic. cap. 9  and to execute speedily. I end with this weighty saying of a wise man, that we ought with expedition to execute a thing once concluded on, but to conclude with deliberation.   

CHAP. VIII.  
How a Prince ought to behave himself in hearing counsel. Certain precepts concerning this matter.  
I Have fashioned Counsellors, 
Let the Prince frame himself to consultation  the matter itself leadeth me, that I should now frame him that is to receive counsel. For it were to small purpose, that they were prepared to give counsel, if he himself were not capable to receive the same and all the liquor of wholesome counsel should be spilt, if it should want a meet vessel into the which it ought to distill. Let the Prince then observe these rules in taking counsel.  
First let him deliberate in time. 
Caes. lib. 3. Com.  He which is constrained to enter into consultation, 
Let him take counsel in time.  at the instant when the matter should be put in execution, is still in fear, and it seemeth unto him, all is in dannger to miscarry. * 
Sen. Ep.  These sudden counsels do properly belong to fencers, 
Cic. Phil.  not to Princes. The instances of times do much prevail, in a common wealth: and it importeth much, whether one, and the same thing, be determined, under taken and performed, either before, or after.  
In a popular estate, this error often falleth out, 
Which happeneth rarely in a popular estare.  where thorough liberty this ill happeneth, that they being not commanded, do seldom meet altogether in their assemblies: * 
Tac. in Ger. Ibid.  So that many times, two, 
Let him not be too long in consulting.  or three days do pass in staying for them who should consult & gene their advise. The Prince likewise ought to take great heed hereof, lest that by fruitless delays, 
3. Hist.  the time fit for execution, be wasted in deliberation: * 
Illic.  Nor the day spent in words, when the enterprise should be put in practice.  
Let him hear with judgement, 
Let him discern & judge.  and not like unto senseless Claudius, who neither did love, nor hate but as he Was provoked, 
12. An.  & induced thereunto by others. * 
Horat.  He is a movable block, who is stirred by his servants, as if he had no sinews of his own.  
Yet let him avoid Obstinacy: 
Let him not be contentitious.  For this is a divine saying of the Prince Marcus. It is more decent and convenient that I should follow the advise, 
Capitol. in M. Anto. Philos.  of so many, and such worthy friends, then that they should only be ruled by my will.  
Let him keep secret his determination, 
Let him notopen his determination.  following this rule: Deliberate with many what is best to be done, 
Veget. lib. 3  but what you intent to do with very few, or rather with thyself. Surely secrecy is the soul of Consultations: 
Ibidem.  & no counsels prove better than those, which are hidden from the enemy before they come to action.  
Let him freely permit his Counsellors, to speak their mind boldly, 
Let him love those that are free of speech, and Hate flatterers which are hurtful.  not loving this court holy water, * 
Plut. Apo. Curt. lib. 8.  Flattery doth more often subvert & overthrow the wealth of a kingdom, than an open enemy. 
3. Hist.  His estate is desperate, whose ears are so framed, that he cannot hear any thing but that which is pleasing, and turneth to his hurt, and doth reject that which is profitable, if it seem any thing sharp. * 
Capitol. in Gord. jun.  That Emperor is miserable from whom the troth is hidden.  
Let him hear with indifferency: and keep this precept secret, 
Let him neither reward,  that he give no rewards in regard of any good advise, 
nor  lest some under hope of gain do decline from the troth, 
Punish in regard of counsel giving.  and to curry favour, speak against their conscience. 
Thuc. lib. 3  But let him likewise take heed, that he do not on the other side punish those, which have not happened to give good counsel. For no man would utter his opinion, 
Courtesan, lib. 3.  if it should turn to a matter of danger, if the same chanced to be disliked. Neither ought he to think them the trustier, 
Ibidem.  that do give best counsel (that is) whose advise prospereth best. 
For the event cometh from fortune or rather from ●od.  For it is certain, 
Sal. ad Caes.  that many times, bad counsels have better success then good, because Fortune governeth divers things, as it pleaseth her. And that this is true, 
Plau. Pseu.  we see that this goddess alone doth overthwart and subvert the counsels of a hundred wise men together, with whom (for a conclusion) I admonish our Prince, 
And certain things are about our rea●h  he do not strive, but leave to destime those hard and intricate counsels, 
Tac. 6. An.  which cannot be brought to a conclusion.   

CHAP. IX.  
That secret meetings and consultations of Courtiers, aught to be rejected.  
I Add hereunto this small note of a most important matter: that is, 
Court counsellors are bad.  that he should utterly reject a kind of domestical counsel, which some do unadvisedly embrace; which is commonly framed by some followers of the court, 
Tac. 3. An.  who do use to commend whatsoever the Prince doth, 
Cic. ad Q. Fra. ep. 1. l. 1  whether it be good or bad: * 
Who speak pleasing things. Do seek their own gain.  and for their own private lucre, with counterfeiting and dissimulation, do still whisper somewhat in his ears.  
But do thou take heed and beware of them: for who soever is so officious unto thee in private▪ careth little for that which belongeth to the good of thy estate, 
Ibidem.  〈◊〉 the least part thereof. And though he seem never so sufficient, 
Ibidem.  yet this sort of followers or servants, 
Dishonour the Prince.  that do so fawn, and seek to please, can carry no credit with them, and much less profit the Prince. And troth itself admonisheth and saith, 
Vopiscusin Aureliano.  that these chamber counsellors, 
Yea and sell him.  do sell the best, the wariest, and wisest Emperor.   

CHAP. X.  
Precepts concerning Ministers. And three observations, to the which they ought to be tied.  
ANd now that I have thoroughly finished my discourse concerning Counsellors, I do pass unto the other sort of Assistants, 
What Ministers of a Prince are. In public.  which are Ministers. I call those Ministers, who in public or private, do undertake any function, for the service of the Prince. In public, as Governors, Precedents, officers of the Exchequer, judges, and to be short, they which in part do manage the affairs of a kingdom or common wealth.  
In private, 
In private.  as they are for the most part who do follow the Court to adorn and set forth the same: which in one word we do term Courtiers. Of the which less care may be had. But they which are to be employed in public affairs, aught in my opinion to be chosen with great care: and especially that these three things do concur in them.  
First, 
They are to be chosen in regard of their stock. Base persons are to be rejected.  that they be of an honest stock or parentage. For as a pillar of Philosophy said: 
Ari. 5. Pol.  It is most likely that they will prove best who do come of most honourable parents. And surely that Prince hath little worth in him, who placeth near his person men of small value or account. 
Plin, Pane.  And it is an infallible token, that the Prince hath no great honour in him, when his principal officers are men of a base stock. 
Except they be endued with some singular virtue.  I do except those in whom any excellent virtue doth appear: for then do I freely confess, 
Vell. 2.  that who so is most virtuous, he is accounted to be most noble. And in whose mind soever virtue is engrafted, 
Ibidem,  we ought to attribute much honour unto him.  
The second observation I give, 
Honest men are to be chosen.  is their manner of life, which especially I regard. For I have read, 
Apud. Ca●. in Alex.  that, that common wealth is better and more assured, where the Prince is ill conditioned, rather than that, where the Ministers are of a bad disposition. It is then most requisite, that they be of a good behaviour, and that this precept be of force with them, 
Claud. Cic. ad Q. Irat. Ep. 1.  that authority is only purchased by virtue. * 
Nor such as have an evil name.  Neither ought the Prince give any credit to those, who are ill reported of, nor commit any part of his estate into their charge: 
Nor such as are suspected.  no, not to them whose good life he shall stand in doubt of. Is it not far better to appoint those to bear office, and to assist in government, 
Tac. in Agr.  who are without fault, than others whom you must needs blame, after they have offended? 
Their fault is the Princes.  Surely I deem it so. 
Sen. Med.  For the evil deeds of every man are laid to the Prince his charge: and it seemeth, that he which doth not withstand offences when he may, doth in some sort give commandment to do them. It is his duty, 
Cic. ad Q. Frat.  in this charge of government, to have care, that not only he himself do benefit the commonwealth, but that his officers do the same likewise.  
The third note I give, 
They are to be chosen by their disposition.  is their Natural inclination, the which in as much as it is different, and unlike in every one, Some one being by nature inclined to handle matters of state: 
Plutar. Pol. precept.  some other disposed to follow the war: 
Every man is to be used according to his natural inclination.  the first thing that a Prince ought to do, 
Ibidem.  is to call every one (as near as may be) to that function he is most apt unto. Maecenas achieved many things very fitly, which Agrippa could not bring to pass: and the poet said well, 
Propert. li. 3  that all things are not alike agreeable to all men.  
Next, 
They ought not to be of too high a reach.  he ought to have an insight into this their natural inclination: that is, he ought to make choice of those that are well disposed, not of such who are presumptuous and high minded, 
Tac. 6. An.  that they may be fit for those matters they do undertake, and not think themselves too good for the charge they execute. This caution of Tiberius is not slightly to be overpassed: who did not affect those that excelled in virtue, 
1. Ann.  and detested them that were vicious. Fearing lest those that did so surpass, might be a stumbling block in his own way: and those of the worse sort a shame and dishonour to the common wealth.  
Those then of the middle sort are the best, to whose fidelity, 
Those of the middle sort are fit.  both in times past, & at this day, Princes may with most safety commit their secret affairs. 
3. Ann.   
Where may one find a man of an uncorrupt and free speech? * 
Eod. lib. Eod.  Sith flattery being covered with plainness, is best pleasing to Princes?  
May I think I have with reason exhorted you, 
Yet herein a right choice seldom happeneth.  or rather that I have thoroughly persuaded, and settled you in this opinion? I stand in fear I shall hardly do it. For I know not how, 
4. Ann.  this vice of affection doth follow the Court. And the Prince as well as others, by a certain destiny in his nativity, is inclined to these flatterers, and they that utter their mind plainly, are hateful to him.   

CHAP. XI.  
Certain precepts set down for Ministers themselves, as their safeguard. First concerning inferior officers: next touching those who are in higher calling. That all authority in court is unstable.  
I Will not discourse further concerning Ministers, but I will instruct them in some points. You good men which frequent the Court, your life, and the way wherein you walk, is very slippery: and as a holy person affirmed, thorough many dangers you come unto a further peril. 
The Court is fall of danger.  Wherefore you ought to be very circumspect, 
Aug. 8. conf. cap. 6.  and to stay yourselves well, lest you fall. I will support you with these precepts.  
You which are of a low degree, 
Officiousness becometh servants.  show yourselves officious: For the more dutiful and ready a man is in the service of his Prince, 
Tac. 1. An.  the sooner he cometh to honour and preferment.  
Be you likewise profitable, 
Let them be profitable.  lest that agreeable to the old proverb, you be not as the moths and mice of the court. 
Constant.   
Be not over-shamefaste. 
Boldness.  For it is certain, 
Imp. dictum. Sen. Trag. Hip.  that bashfulness is but an evil officer to serve a Prince.  
But you which carry credit, 
Modesty.  and hold the chiefest places in court, it becometh you not to be of that carriage and behaviour, you ought to measure yourselves, 
Plin. Pane.  not by the Prince's fortune, 
A quiet dispatch of ou● business.  but by your own. Those things you take in hand, do them without ostentation. They are always pleasing, who do so behave themselves, that in managing weighty affairs, 
Vell. 2.  they seem as if in a manner they did nothing. Such a one was Piso: for no man ever with more fervency desired his ease, 
Eod. lib.  nor with more facility, finished that he went about, nor with better grace enterprised that which was necessary to be done, without any manner brag or show that he was much busied. 
A dissembling of virtues.  This is the very means to avoid envy, which whilst some men have fought to qualify, they have fallen even to the imitating of vices. 
Tac. 16. An  Which was well considered by those ancient Mecenates, who being environed with so many delights, 
Claud. de  were able to keep and preserve their mind free from all manner vice. And Crispus his discreet nephew, 
Tac. 3. An.  who differing from others, 
O worthy person sit to be 〈◊〉 a Court.  seeming to be more prone to daintiness and pleasure, did not withstanding, with a forcible and stout courage, apply himself to the handling of important matters, which he performed with most diligence under a show of idleness.  
He that is wise, 
Let them refer all they receive to the Prince.  let him observe this, to ascribe nothing to himself, 
Tac. 〈…〉.  nor to delight himself in the praise of those things he hath brought to pass, but as a minister, refer his fortune to the author and person that set him on work.  
Let him be as the Moon, and attribute all the brightness of his glory to that Sun. 
Aemd. Pro. in Dat.  This is the condition of Kings, that they lay the burden of those things that fall not out prosperously, on their servants necks, and apply their happy success to themselves. Agrippa did wisely admonish him, 
Let them take the labour to themselves, and attribute the glory to the Prince.  that intended to conserve his credit in Court, 
Dio. l. 11. c. 9  to observe two things: the one, that with his labours he should mollitie the hardness of matters: the other, that he should leave the glory of achieving them, to others.  
In general dost thou determine to live ever in Court? then acquaint thyself with these two, 
Let them be patiented, & Wary in the highest degree.  1. Patience, (by the ancient example of him, 
Sen. 2. de ira.  who being demanded, how he had attained to that great age in Court? (a thing which chanceth very seldom) answered, By suffering wrong and giving thanks) 2. And Wary circumspection, 
Let them be patiented, & Wary in the highest degree.  because many will seek to entrap thee, 
Sen. Hip.  and deceit beareth great sway in Princes courts. There is the place, 
For the court is the place of deceit.  where the mind of every one burneth with a desire to reprehend and control the deeds and words of other men: 
Sal. ad. 〈◊〉.  to which end it seemeth, that neither their mouth is wide enough, nor their tongue ready enough. There are secret spies and enemies, 
Tac. 1. hist.  who do privily defame the poor soul, that knoweth nothing thereof, and to the end he may with more subtlety be entrapped, they commend him openly. Why should I abuse thee? Albeit thou art able to guard thyself from all others, 
Sen. Praes. l. 4. Q. 〈◊〉.  thou shalt not withstanding be endangered by thine own favourits. 
The authority in court is slippery.  And though no man seek thine overthrow, thou wilt fall of thine own accord. For there is nothing in the world, less firm, 
Tac. 13. An  and more unstable, than a power that is not able to support itself. Consider those well deserving Pensioners in Court, 
3. Ann.  they retain rather a show of the Prince's friendship, than any effect thereof: whether this proceed rather of some imperfection in kings, 
King's are unconstant.  (whose wills as they are vehement, so they are variable.) 
Sal. jug.  * Or, that great states are by destiny ordained, 
Destiny uncertain, &  not to be of any long continuance, 
Tac. 3. An.  and either they wax weary, when they have given all, or these others when they see nothing left that they may crave. But all goeth well, 
Happeneth unexpected.  if some other Arateas voice be not heard exclaiming. O Shafalus these are the rewards and recompenses of Prince's favours. 
Plut. in Ar.  These things fall out daily, but they shall never happen to me.  
And let who so list stand aloft on the slippery height of the Court, 
Sen. Thyestes.  as for me, 
The Author desireth to be far from jupiter, for fear of lightning.  I will fill myself with pleasant ease, and in an obscure place will take the benefit of quiet leisure.    

THE FOURTH BOOK OF politics OR CIVIL DOCTRINE, WRITTEN IN Latin by justus Lipsius.  

CHAP. I.  
Proper Prudence, to wit, that which is requisite to be in a Prince, can hardly be tied to precepts. That it extendeth very far, that it is uncertain and covered. Which is the cause why there can no certain rules be given thereof.  
I Have trodden out the path of foreign Prulence, now I enter into the field of that which ●oth peculiarly belong to a Prince, which is indeed a spacious field, for who can find out any certain way or limits thereof? It is a very diffused thing, confused, & obscure. 
Generally all human affairs are the matter Prudence worketh on. And every particular thing.  First it is diffused, for what is there that stretcheth further than the affairs of this world? unto which generally Prudence belongeth, yea to every particular action. Hear the Philosopher; Prudence concerneth particular matters, 
Arist. 6. Eth. cap. 8.  the knowledge whereof, a man attaineth unto by experience, but particulars are infinite, which is the cause why we cannot comprehend them within the compass of Art, nor contain them within the account of number. For Precepts ought to be limited and curtain. 
Sen. Ep. 85. Ibidem.  * And if rules cannot be determined by art, they are without the reach of wisdom.  
Next it is a confused thing, 
It is employed about things uncertain.  because all that we call Prudence, is indeed, unstable and wavering. For what other thing is Prudence, than the election of those things, which never remain after one and the same manner?  
Now, if the things themselves are uncertain, 
Prudence is variable.  Prudence itself likewise must of necessity be so, and so much the rather, because it is not only tied to the things themselves, but to their dependants, having regard unto the times, the places, and to men and for their least change, she changeth herself, which is the reason why she is not in all places alike, no nor the same in one and the self same thing. But the nature of Art is far different, 
Ari. 6. Eth. cap. 3.  We give best credit to that which we know of his own nature is not subject to change. And surely it is impossible for any m●n to reduce that which is uncertain, to certain and strict limits of precepts.  
Lastly, 
It is dark, by reason that 〈◊〉 causes of things are unknown unto us.  it is obscure, because the affairs and success of worldly matters are covered with a thick mist. 
Plin. Pane.  For God doth hide their beginnings from us, and for the most part the causes of good and evil are kept secret from us, under divers forms And who is there that even in ordinary matters doth not rather doubt of their causes, then retain a perfect knowledge of them? Now without the understanding of causes, there can be no Art, no nor any grounded doctrine. 
Or that man ought not to enter into the knowledge of them.  I add moreover▪ that in this public and civil government albeit it be reckoned amongst those things which are of this world, the greater part of the causes notwithstanding come front above, and are not to be found out on earth. And as Lucretius saith; 
Lucret. 〈◊〉. 5.  A certain hidden force doth continually trample under foot the affairs of this world, and spurneth at the glorious Sceptres, and princely ornaments, and seemeth to make a scorn of them.  
Wherefore let us confess the troth that both I and others are blind in this matter. Neither is there any that hath as yet I will not say fully set down the precepts belonging to Prudence, but not so much as made trial thereof. What then? Shall I sit still and be silent? The matter I have in hand, and the order thereof do forbidden it. And I will rather like the shipman (who happening in some should▪ being not able to hold any settled and direct course) trace out some way confusedly by the stars. O thou who over-rulest the stars, be thou my guide.   

CHAP. TWO  
The division of that Prudence which properly belongeth to a Prince, into Civil, and Military. Civil prudence again is divided into human and divine. That the Prince ought to have care of the later, and to observe and defend one religion.  
ALL Prudence which I wish to be in a Prince is two fold, Civil and Military. 
Civil prudence.  Civil prudence I understand that which is conversant in the daily managing of matters in time of peace. 
Military prudence.  Military prudence, that which is used in war, and when things are disordered and full of trouble. Again the subject of Civil prudence is double, for it concerneth 〈◊〉 things, & human: 
Prudence concerning things divine.  and that prudence (I say) is used in matters divine, which toucheth, ordereth, and directeth holy things, and religion, only so far forth as a Prince ought to have care of them. I do justly and and with reason tie this prudence hereunto, because the Prince, hath not free power in holy matters; God forbidden he should; but a certain insight, and that rather for their defence, then to attribute to himself, as judge to determine of them. 
Arist. 7. pol. cap. 8. D●●g. Stoic. apud St●b.  Surely in every common wealth, 
Religion is the principal matter in a common wealth.  the oversight of heavenly things, aught to march foremost: And to whom doth the same belong rather than to the Prince? It is a most seemly thing that that which holdeth the pre-eminence in goodness, should be had in reverence by the worthiest person, and that, 
The Prince ought to have care thereof. In respect it is an ornament unto him.  to the which all other things are subject, by him who commandeth over others. This is not only convenient, but expedient.  
First for the conservation of the Prince, for Cyrus did truly reason in this sort, 
〈◊〉. Ped. lib. 8.  If all his familiar friends (and his subjects in like manner) did fear God, 
Because his conservation 〈◊〉 therein.  they would with less boldness enterprise any unhonest and unlawful matter either amongst themselves, or against him. 
For th'enlargement of his 〈◊〉.   
Next: for the augmentation, of his kingdom, for know this, that God is most favourable to those, who with greatest affection do worship him: 
Arist. Rhet. ad Alex.  And Cicero is thus bold to brag, that the Romans' did not surmount all other people and Nations by policy or by main force, but thorough piety, and religion. 
Orat. de Arusp. respon.   
It is likewise available for the whole estate; for how can we be safe, except religion be preserved without harm. 
And in regard of the good of all his subjects.  Religion and the fear of God are the only things which do conserve society amongst men: 
Lact. de ira Cap. 12. Eod. lib. Cap. 8.  Take away this bond, and the life of man shall be overcharged with fol●y, mischief, and cruelty.  
The like will fall out, if there be confusion of religion: Neither ought we in any sort to give ear to those Kings of Egypt, 
This religion ought not to be confused.  who the better to establish their estate (as they thought) did bring in a diverse and confused religion, 
Diodor. Sic●l. lib. 2.  to the end that the Egyptians themselves might not conspire amongst themselves. O foolish men. One religion is the author of unity; and from a confused religion there always groweth dissension.  
How much better did a father of learning instruct us by this advise unto Augustus, 
But the best is, to observe one pure religion.  which is yet extant: 
Macen. apud Dionem Cassium lib. 52. Ibidem.  Do thou reverence that divine Godhead by all the means thou mayest, and at all times, observing the laws of thy country, and endeavour that others may do the like: and addeth further, truly thou oughtest to show thyself highly offended, 
Whoso do seek to change the same aught to be punished.  and to punish those, who do innovate any thing in matter of religion, not only in regard that it is God's cause (whom, who so contemneth, he will without all doubt make little account of any other thing) but were it even for this respect, that these fellows that find out new religions, do stir up many to desire an alteration of things, whence proceedeth conspiracies, seditions, conventicles, which doubtless are most dangerous in any state.  
O grave words too full of piety, being written from a heathen, unto a heathen: This is true prudence, 
Lact. 1. Insti. Cap. 20.  and No other religion, nor worship, besides the adoration of one God, 
The ancient and approved custom is to be observed.  is to be observed by a discreet Prince: and that according to the ancient custom, for It is the part of a wise man, 
Cic. 2. de devinat.  to maintain the laws of his Ancestors, by observing their holy ceremonies: 
Arist. Rhet. ad Alex.  * And to serve from, or violate the custom received in a Country, is amongst all Nations accounted a capital crime. Wherefore they that go about to trouble the same, aught to be punished. 
justinus lib. 8.  He is by right best beloved of God, 
The disturbers thereof are to be punished.  by whom the majesty of God is maintained. Imprint this deep in thy heart, 
And the same to be preserved by all our might.  There is nothing given unto man of more excellency than religion, 
Lactant. lib. 5. Instit. Cap. 20.  which we ought to preserve with all our power and might.   

CHAP. III.  
A more ample discourse concerning one religion. Whether contrariety in the same may be suffered? which seemeth may after a sort be permitted for a time: and how long it may be suffered.  
WHerefore we firmly hold this opinion, that one religion ought to be observed in one kingdom. Howbeit, two things may be inquired of, whether punishment is always to be inflicted upon such as dissent from the same, and generally upon all of them? Of which matter, curiosity doth not force me to reason, but the common profit, and the present estate of Europe, which I confess I cannot consider without tears. Good Lord, 
The misery of europe by reason of the contrariety in religion.  what firebrands of sedition hath religion kindled in this fairest part of the world? The chief heads of our christian common wealths are at strife amongst themselves, and many millions of men have been brought to ruin and do daily perish, under a pretext of piety. Who can be silent in this matter? Surely not I: albeit with Plato I am not ignorant, 
In Eutyphr.  that these things are subject to the reproaches of the common sort: 
If any man seek to remedy this evil, he is set upon with reproaches.  And that nothing can be so well and providently spoken herein, 
Sen. Epist.  that malice can not find matter to repine at. Notwithstanding I will take this charge upon me, and endeavour what I may to quench this holy fire: 
Yet the author attempteth it. Howbeit, they which offend are left to the judgement of the wise.  being in this respect the more to be excused, that I set down Counsels not decrees, nor do I resolve of any thing, but propound it only. Thou which hapnest to read it, understand this, that these things proceed from a devout, and pure mind: and if it seem otherwise to thee, I submit them to the censure of those, to whom the decision of the cause doth properly belong.  
To give thee understanding of my meaning▪ I make two degrees of those, who offend in matter of Religion: 
There are ij. sorts of men which offend in matter of Religion, open disturbers 〈…〉 in private.  For either they do it publicly or privately. Those (I say) make public faults, who do both themselves deem amiss of God, and of holy rites and ceremonies, and also by commotions do enforce others to do the like They offend privately, who are likewise in a 〈◊〉, but they keep the same to themselves.  
Concerning those of the first sort, 
The open disturb ●are always to be punished.  first a question ariseth whether they ought to escape unpunished? which I do deny. Let them be punished by thee, lest thou suffer affliction for them: especially if they move sedition: For it is far better that one do perish, than a whole multitude: 
Cyp●ianus de 〈◊〉 penitent. August. Sen. de Ben. 3. Cap. 7. Cic. Philip. 9  * They which violate religion are chastised in one place after this manner, and in another country after another sort, but they remain no where unpunished. Here is no place for clemency, burn, saw asunder, for it is better that one member be cast away, then that the whole body run to ruin. 
Except the punishing of them be like to breed commotion.  For what outrage soever is done to holy religion, all in general are wronged thereby. 
54. Cod. justin. de Haeret.  This course thou oughtest to take, so long as the disturbers may be quieted without any further trouble. But thou wilt say, what if it fall out otherwise? and what if the times be so disposed, 
Tac. 3. Annal.  that a sudden constraint will bring more damage than profit to the common wealth? For such things do fall out, as if you do but look into this our age, in the which this fatal itching disease of overweening beareth such rule, you shall see, that all men desire rather to dispute, then to live. 
Sen. Epist.  Sophisters and curious searchers are now every where, 
The miserable curiosity of this our age.  who are busied in inquiring, 
Plato in Apol.  both what is under the earth, and what is above the heavens. And what a multitude is there of them? Whom if we will condemn, 
Tac. 3. Annal.  we must overcome them in set battle. 
Sometimes they are to be suffered to the end they may the better to be rooted out.  Wherefore herein I do with reason doubt, whether it be not fit that the Prince do somewhat consider the times (which all Politicians are of opinion he ought to yield unto) or that it be better to differ the suppressing of 
Cic. ad A●t. 12. Epist. 1.  overgrown vices, then to make it openly known, that our force is too weak to check and control them. 
Those that are overhasty in these matters do much hurt.  I say to let the matter slip for a time, For even in corporal diseases, nothing is more dangerous than unseasonable Physic: 
Sen. Cons. ad Helu. Liu. 22.  And I know by experience, that Physicians oftentimes do more good with their patients when they take their ease, then when they stir abroad and move their body. Truly, 
Time healeth many things.  time and quietness doth for the most part cure these melancholy persons. Others cry out, weapons and war: But do not we see again, that weapons and war have bred resistance by force of arms? 
Plin. Paneg. Sen. 1. de Clem  * The mind of man is rebellious by nature, inclining to that which is forbidden, and of hard attempt. 
And diet is the best cure.  Well, is behoveth thee more than once to consider, if it be not better to temporize, then by untimely remedies to set mischiefs abroad. 
Tac. 12. Ann.    

CHAP. FOUR  
Whether every particular person, & those that live quietly to themselves, are to be punished? Likewise whether search & inquisition is to be made after them? Experience teacheth that neither of both aught to be done (if the matter be considerately handled) and that they had more need of a teacher then a tormenter.  
THe second question ariseth, concerning those who do offend privately in matter of religion. As for example, such a one his mind is corrupt with errors, but he infecteth no man therewith, he is quiet, and silent at home. Whether is he to be punished, 
S●●. Oed.  or no? It seemeth he ought not. 
They that 〈◊〉 in private seem not to deserve punishment at all. Nor they which are doubted are with overmuch ado to be sought after. This way doth not better them.  It is the least freedom that can be demanded of a Prince, to have licence to hold one's peace. Peradventure likewise it shall not be fit to make overmuch search for such a one. For what good can arise thereby? 
Curt. 8.  No Prince can rule the minds in like sort as he may the tongues of men: 
August. in loan.  * God is the king of men's minds. Wherefore the greatest thing thou art able to bring to pass by this terror is, that he who doth most of all seem to be obedient, doth in outward show consent, but never in his heart: For who can compel me, 
Lactan. 5. Cap. 14.  either to believe that I list not, or not to believe that I will? 
Ibid.  * There is nothing more free than religion, which the mind no sooner withstandeth, but forthwith it vanisheth, and is no more religion. 
Ex Thenusty dicto apud Socrat.  Constraint bringeth in dissimulation, and thereby thou mayst procure, 
Maketh them dissemblers.  that some few may do worship to thy throne, but not to God. King Theoderic did in former age say very well, that he could not command religion, because no man could be enforced to believe against his will. 
Eccles. Hist. 3. Cap. 21. Cassiod. Var. 2. Epist. 27.  O how much more temperate and safe is the other way, of teaching, and instructing? faith is to be persuaded, not to be wrought by compulsion. 
They ought rather to be instructed.  Our minds like unto noble and generous horses, are best ruled with an easy bit. 
Bernard in Cant. Sen. 1. de Clem. Sallust. ad Caes.  Overrun all Europe in thy imagination, and thou shalt see, 
Rigour hath always hurt, and will do ever.  by these severe proceed, Cities are rather overthrown, then made better. Surely so it is, and those things that do rest in opinion, are altered rather by teaching then commanding, 
August. Epist. 6. 5.  by instructing, then by threating. If there be any discord in instruments, you do not in a rage break the strings, but reduce them to concord by patience and leisure: why may not the like be done in matter of faith? 
Rather seek to amend them then to cut them off.  And why dost thou not in like manner correct vices, 
Idem ad African, Piocos. Lactant, in hac tali re: lib. 5. Cap. 13. In Act. Apost. Cap. 4.  that there may be some who repent them of their faults? 
The repentant are doubly good.  and these are commonly the best sort of men. That faith is most settled, which repentance doth redress. The which o most gracious and merciful God grant us, 
The Author's unfeigned prayer.  and bring to pass, that the multitude of them that believe, may be of one heart and one soul, and so with prayers and sigh I shut up this discourse.   

CHAP. V.  
He entereth into the discourse of human prudence, which doth proceed of these two springs, the humour of the people, and the disposition of the estate. First, he handleth the inclination of the people, which he showeth (as it were) in a table.  
PRudence in worldly matters doth now call me to entreat thereof, of the which I will speak more freely, 
The head of governing prudence is two fold.  and more willingly. I understand the same to be a skill to govern external matters quietly and safely. 
The nature of the people & Of the Estate.  This springeth from two fountains, the nature of the people, and the disposition of the estate. Surely when you have well considered all, you shall find, that no precepts have been given to govern aright, either in times past, or in this age, that do not issue from these springs. Wherefore first I will show you the way unto them, and will afterwards (as it were) cut forth of them certain channels of wholesome counsels. Whosoever then thou art, that desirest to attain to wisdom and dexterity in matter of government, thou oughtest to know the nature of the common people, 
First, the nature of the people. Which is of three sorts. Thine own subjects.  and by what means the same may be discreetly governed. 
Tac. 3. Annal.  In my opinion, there are three sorts of people, thine own subjects, thy neighbours, and all men in general. Thou oughtest first to enter into consideration of thine own subjects, for what is more necessary, then that thou shouldest be acquainted with the nature of those over whom thou dost command? It is an especial virtue in a Prince, 
Martial.  to know the disposition of those that belong unto him. Next, 
Thy neighborn  by reason thou oughtest to have regard to those that are nearest bordering unto thee, because it falleth out that thou hast often to treat, & contract friendship with them. For the humours of men are different, and as well Cities as particular men have several inclinations: 
Liu. 45.  and some Nations are given to anger, others are valiant, others cowards, some are give to wine, others to lust. And lastly, 
All in general.  thou oughtest to know how all estates generally are governed, because there are certain motions & affections, which thou shalt generally find in all sorts of people, the which except thou art acquainted with, how canst thou frame thyself to agree with them? 
Arist. 3. pol.  It is written long ago, he cannot well tell how to command, who hath not been commanded: or rather as our Philosopher doth turn it, No man can well bear rule, except he first hath yielded obedience to authority. Most true it is, not because all Kings should be chosen out of the common sort, (no, I mean nothing less: many are borne to bear rule, and for the most part kingdoms do come by succession) but it is to show, that the humour and inclination of the subjects ought to be as well known to the Prince, who commandeth over them, as if he were one amongst them. Hear what an ancient Prince saith, 
Galbam apud Tac. 1. Hist.  the most profitable and shortest way to attain to the discerning of good & evil, 
The rightest way to govern well, is to know how the people are affected.  is to consider, what is to be liked, or eschewed under the government of another Prince. The counsellor of a great king giveth this advise: 
Macen. apud Dio●em. lib. 3.  If thou thyself didst of thine own accord that thing which thou wouldst another that had authority over thee should do unto thee, thou shouldest not err in any thing, but dispose thy business orderly, and therewithal lead a life most pleasant, and without danger.  
Thou oughtest therefore to learn these things. But of whom? 
But how may the same be learned? A brief table thereof.  By inquiry, by use of good authors: and somewhat thou shalt be instructed by me, who will point forth unto thee the chiefest passions of the people as it were in a table.  
The common people are unstable, 
Cic. pro Murena. Idem pro doom.  and nothing is more unconstant than the rude multitude. 
They are inconstant.  * They are given to change, and do suddenly alter their determinations like unto tempests.  
They do cast off all passions, 
Tac. 1. Hist.  or else are out of measure affected, being ordinarily moved at sudden matters, 
Subject to passions.  & now as prone to pity, as they were of late wholly bend to cruelty: 
Quinct. 2. declam.  * Neither is any thing more easy then to carry the multitude which way a man list.  
They are void of reason: 
Void of reason.  they have no consideration, neither is there any troth in them. 
Tac. 1. Hist. Cic. pro Planc.  * They are not led to judge of any thing by discretion, or wisdom, but rather by a certain vehement rage and rashness. 
Ibidem.  * They have neither council nor reason, nor discretion, nor advisedness. 
Idem 8.  * They judge of many things by opinion, and of very few according to troth. 
Roscio.  They are void of care, & brought up inflattery, which they are accustomed unto, 
Tac. 2. Hist.  not making any difference between that which is true and false.  
They incline always to the greater part: 
Inclining to the greater part.  The multitude rather by custom, 
Sallust ad Caes.  then by sound judgement, sometimes run after this man, sometimes after another by an opinion they have that he is the wisest: 
Sen. de beat.  * as one heard followeth another.  
They are by nature envious. 
Envious.  They behold another man's felicity with grief: * 
Tac. 2. Hist. Liu. 42.  and being ill affected as may appear in matters of sport & pastime, they do favour the worst sort of men, & the weakest  
They are full of suspicions: 
Suspicious.  The unskilful multitude are inclined to doubt of every thing: 
Tac. 2. Hist. 1. Annal.  * and it is their fashion to accuse one falsely with untrothes.  
They are light of belief: 
Light to credit.  and do easily credit and receive all new matters: 
1. Hist. lbid.  * especially bad reports: 
3. Annal.  * and in what sort soever they hear a thing, they believe it to be so.  
Yea they increase the rumour. 
They increase reports.  And as it is the custom of report, they make matters greater than they are, 
Eod. lib. Lucan. 1.  * and so every one thor own fear doth give force unto fame: dreading the mischief they themselves have forged and imagined, no man being author thereof. 
Siluis 4.  * Neither do they inquire who was the raiser thereof, they are so possessed with fear. 
Ibidem.  * And this pliant timorousness of theirs doth give force to the report of many vain matters, still adding somewhat to that they have heard: 
Tac. 1. Hist.  * Which at the first runneth abroad as doubtful, afterwards it is believed as a troth, by those that are either glad or careless thereof, especially if they affirm to have been present, or to have seen it, as these great liars commonly do.  
They cannot moderate and refrain their speech, 
They utter that which they are forbidden.  and by how much the more strictly they are forbidden to speak of any thing, so much the sooner they blab the same abroad: and in stead of publishing the troth, which they may lawfully do, they set lies abroad which they are forbidden. 
3. Hist.  * It is to no purpose to place men of war in all parts of the citti● to prohibit them so speak, that is the chiefest way to nourish report. 
2. Hist.  * their longing after news cannot keep any important matter secret, and mischievously they augment the rumour, which they are commanded to suppress.  
They are still shuffling the cards, 
They desire stir and trouble.  and desirous of new commotions: * 
Eod. lib. Sal. jugur. Cic. pro Clu.  light headed, seditious, and quarrelsome, coveting new matters, enemies to peace and quiet. Especially if they have a leader. 
Especially if they have a leader.  And like as the sea, which of his own nature is calm without surges, is moved by the force of the winds, so the people, who of their own disposition are quiet, are by the persuasions of seditious persons stirred up, like violent tempests. 
Tac. 4. Hist.  * For without a leader, they are headre, timorous, and without courage. 
1. Aun.  * And it is truly said, the common people dare do nothing, their chief commanders being taken away.  
They favour these hot and fiery fellows, 
Thu●. 3.  and in their judgement, 
They favour rash and hasty persons.  whatsoover is moderate, that hath a kind of slothful cowardice: and what soever is circumspectly and providently handled, that sure they say is slow negligence: but what soever is rash and heady, that is deemed by them to be courageously and valiantly enterprised. 
Liu. 7.  * Wherefore they which have more foolish boldness then advised counsel in them, do easily draw them on their side. 
Tac. 4. Hist.  * As likewise, the flattering tongues of some impudent fellows without heart or courage.  
They neglect the public profit, 
They neglect the public profit  and trusting to their multitude, 
1. Hist.  set light by the affairs which concern the commonalty. 
They are diligent in their own business.  * Every man being pricked forward with a particular gain, 
Ibidem.  they make no account of the common benefit. 
Sallust orat. Phil. Ibidem.  * They wish for the mischiefs, which they see prepared, that they may fall like thunder, and yet every one in particular would be exempt from them.  
They are fierce in words, 
Stout in words.  and malapert by nature, 
Tac. 2. hist. 3. Hist. Sal. orat. Marcijs.  but dare go no further. 
But in words only.  * For as they are quick of speech, so they are slow of spirit.  
They are either cast down with overmuch fear, or raised up with overmuch hope. 
They never keep a mean.  This is the nature of the multitude, 
Liu. 23.  that either they obey servilely, or command arrogantly. Neither know they to retain and use liberty, which is a mean between both. 
Tac. 1. An.  * They are immoderate in all things, and whilst they dread nothing, they set a good face on the matter to put others in fear: do but once affright them, you may without danger insult against them. 
6. Ann.  * They are bold to commence commotions, except they stand in fear of authority. There are many other things, which thou of thine own discretion mayst add hereunto.   

CHAP. VI  
The other spring, the nature of the king, and kingdom laid open. Two things are to be considered herein, what may generally and particularly agree with either of them.  
I Do now hasten to the nature of a state or kingdom: 
The nature of the kingdom, another part of Prudence.  out of the which I will slightly explain these things unto thee. Thou oughtest to know the disposition thereof generally, and particularly.  
In this general knowledge these things are incident. 
It is unstable.  Every state is wavering and unstable. 
Tac. 1. An.  For the government of all is a heavy burden, and subject to fortune. 
Sen. Oedip.  * And like as the tops of high mountains are always beaten with the winds, so the mightiest empires, are the object of fortune, 
And often overthrown on the sudden.  * Who dareth enterprise any thing, 
Sen. Ep. 82.  having like power over Empires, as over Emperors themselves, which is the cause why kingdoms do often come to ruin, by secret means, and those empires that have borne the brunt of civil wars, 
Ibidem.  and withstood foreign force, 
And the whole as soon as part.  do fall of themselves. And for the most part the whole decayeth when it once beginneth to fall, as Livy truly writ, 
Liu. li. 37.  that the majesty of king is with more difficulty brought from the highest pitch to a mean, then from a mean thrown down to the lowest fortune. 
Sen. de Ben. 6. cap. 33.  * For we do not descend from dignity, 
It is either in the height of fortune, or in low estate.  by the same steps we mount up unto it: & oftentimes there is no distinction, between the highest step, & the lowest stair of fortune. They which desire to possess a kingdom (or which do already enjoy it) find no mean, 
Tac. 2. Hist.  between a downfall, and the top of glory.  
Neither is it only the object of fortune, 
It is for the most part subject to hatred. And that by reason of the manners of the Princes, given to licentiousness.  but subject to Hatred. God the creator & maker of the world, coupled hatred and a kingdom together. 
Sen. Theb.  Oftentimes the cause is in the insufficiency of Princes, 
Idem Agam.  For they imagine that to be the greatest testimony of their authority, that it is only lawful for them to do that, which is unlawful for any other. 
Idem Hip.  * He that hath too large power, desireth to do that which is unpossible.  
And many times their obstinate Pride is cause thereof. 
Being stubborn and proud.  This indurat princely pride, 
Ibidem.  resisting against the troth, will not be mollified nor bend to that which is right. 
Sen. de Ben. 6. cap. 30.  * Deeming it as foul a disgrace to yield, as to be overcome.  
But another principal cause is in the nature of the subjects, 
Another cause is that all men are hard to be governed.  because no man doth willingly submit himself to be ruled by another: 
Sal. ad Caes.  and albeit he be of a good disposition who hath most authority, yet he is feared, because he may be ill. 
It is subject to conspiracies.  Which is the reason that every state is subject to conspiracies. 
Attius.  Many are false and disloyal to the state, and very few are honest. Neither are Princess without cause, 
Sal. jugurt.  ever in Fear, 
Therefore Princes are timorous.  and by nature prone to fear: and yet many times more than needeth, dreading things doubtful, 
Sen. O●dip.  as though they were certain.  
Prince's likewise are jealous, 
Suspicious and jealous.  and of their natural inclination careful to preserve their power. 
Tac. 4. An. Sen. Agam. Tac. 2. An.  * Neither can the sceptre, more than the nuptial bed, 
Even of their own children.  endure a competitor. So that even the civil disposition of their children, 
1. Hist.  is displeasing to them And whosoever is nearest in appearance to reign, is always suspected & hated of them. Thou oughtest to know these & the like matters in general, 
The strength of a kingdom is to be known.  now particularly it is necessary for thee to learn how far thy kingdom extendeth, and of what nature it is, yea above all things, thine own power and strength ought to be known unto thee. It behoveth thee to measure thy kingdom, and to acknowledge thine own force. 
Lucan. ●. Sen. de Ben. 6. cap. 30.  * Whilst many have persuaded themselves to be of as great power as they were made believe, they have drawn upon them superfluous wars, to the danger of their estate.  
Likewise the quality of the kingdom is to be considered, 
And the disposition or form thereof.  as whether it be of ancient continuance, or newly established, whether it come by succession or election, whether thou art come unto it lawfully or by the sword, and such other matters, for the which the kingdom ought to be moderated after a diverse and sundry manner, and the reins of government either to be let lose, or restrained accordingly.   

CHAP. VII.  
Certain precepts drawn out of these fountains. And first general instructions set down, which do either establish or overthrow an estate. Then he discourseth particularly of force. That it is necessary for a prince to have his guards, men of war, fortresses, or rather colomes.  
THus far forth it goeth not amiss, I have pointed out as it were the two Northern stars, to the which I must often bend mine eyes. Now I do boldly set sails, and do enter into this profound sea of precepts. The which I will dispose in this order, that those which are profitable for the prince, and do establish his kingdom, shall have the first place, next unto the which I will join those that do offend and overthrow the same. There are then two things which do give peace, 
Two things establish a kingdom, & Two things overthrow the same.  or settle the kingdom, Force and Virtue. Two things likewise which do disquiet or bring the same to ruin, Force and Vice. Let us then look into these things exactly and distinctly, so far forth as my capacity will reach.  
First, I place Force as a maintainer of the estate, in which sense I understand it to be a defence which the Prince to good purpose joineth unto him, 
The definition of Force.  either for his own safety, or for the assurance of his kingdom.  
It is for the most part two fold, 
The division thereof.  consisting of men of war, and places of assurance. Men of war likewise are of two sorts; the guard, & the ordinary bands of men. 
The king's guard  The guards are properly for the defence of the king's person, that is, they who are a safeguard unto him in the night watches when he sleepeth, and march by his side for his defence in the day, 
Sen. 1. de Clemen. Tac. 1. An.  and oppose themselves to all dangers. And as Tacitus writeth of his prince, who accompany him to the court, and to the city. For it is a laudable & ancient custom, & albeit the Prince stand in no fear, yet are the a grace unto him, 
Sen. 1. de Clem  and he ought to use them, were it but in respect of Majesty.  
Likewise I would have him entertain ordinary bands of soldiers, to wit, 
The ordinary and set bands of men.  a greater force (according to the ability and state of the kingdom) to withstand common accidents and encounters of war, 
Tac. 4. An. Ibidem.  and who, if occasion so fall out, may quickly be assembled together. For we are not ignorant, that the voluntary soldier is often missing, and if there were a competent number always, they are not of that courage and government that others under pay are: for we see (as the custom is even now a days, that they that are needy, and have no certain place of abode, do of their own accord follow the war. This precept is of great moment, 
Dio. li. 11. 2  and C. Caesar was wont to say, that there are two things which do purchase, maintain, and enlarge an empire; Men of war, and Money. And another of the same opinion (though somewhat more digressing from honesty) gave this counsel to his children, 
Severus Impert, apud Dionem in vita eius.  Agree amongst yourselves, every your men of war, and make no reckoning of others.  
Thou mayst use two sorts of places of assurance, 
How far forth fortresses are to be used.  Fortresses, or Colonies: the common people, and common practice of these days will instruct thee how to use the former: and myself and ancient custom, how thou shouldest dispose of the latter. Truly Fortresses are not such sure holds as men hold opinion: they are vaileable to withstand a small assault, but over feeble as we have had experience to resist a general & great assault. Yet in the borders of a country, & against a common enemy, I do not greatly mislike them, but in the midst of a kingdom, & against the subjects of the same nation, I utterly reject them. Dost thou distrust any people, & art thou desirous to keep them under? In stead of Fortresses, I would use Colonies, 
Colomes' preferred before them.  which are the very mansion places of bondage. 
Tac. in. Agr.   
They are a most sure and safe defence, for in them not only the place itself is of strength, but which is more, the men likewise. For all Colonies for the most part do consist of strangers, (with whom it is not easy to complot a conspiracy, with the natural people of the country) yet Colonies ought not without great advise to be put in practice, except it be against strangers. 
But especially against strangers. Or such as thou hast newly conquered.  For those stubborn and stiff necked people, 
Flor. 4. cap. vlt.  not accustomed to the yoke of bondage, are easily brought to rebel and set themselves at liberty. Or else against the obstinate, whom thou hast newly brought in subjection, for whatsoever they say, 
Curt. 7.  trust not that those that thou hast conquered will be sure friends unto thee.   

CHAP. VIII.  
Of a double virtue, the conserver of kingdoms. The love of the people greatly commended, and the way to attain thereunto, showed to be threefold.  
Wherefore Force ought to be used even of the best prince, in due time, according to the old saying, 
Tac. 1. An.  there are certain things to be handled by force, to the end the residue may remain in quiet. But Virtue ought much more to be practised, wherein surely, as it seemeth unto me, the chiefest strength & charge of principality consists. I do in this place understand it far after another manner than the common sort do, 
What virtue in this place is.  for I term it, alaudable affection of the king, or towards the king, profitable to the whole estate. I do with advise distinguish it in this manner. For where as this virtue containeth two members, Love and Authority: truly both of them ought to spring from and by the king, yet in such manner, that they have their seat, and place of abode in the hearts of the people. Love, is an affection towards the king, Authority, an opinion they conceive of him. By their several definitions, you may with more ease understand the matter, and my meaning therein.  
For Love which in this place I here desire, and do persuade, 
The definition of good will.  Is a ready inclination, and liking of the subjects, towards the king and his estate. 
The profit thereof.  Which conduceth greatly, or is rather necessary, in the managing of matters of state. For as Plato saith truly, 
Epist. 4. ad Dion.  the efficacy of the actions proceedeth of this, that thou thyself art pleasing to the people. 
How the same is to be gotten.  Wherefore thou oughtest to endeavour to adorn they self therewith: and that by these three ways, Lenity, Bountifulness, and Indulgence.  
Thou oughtest first to show Lenity in thyself, 
By lenity in speech, and behaviour.  being of a mild speech and behaviour, 
Tac. 5. Hist.  provoking men to be officious unto thee, by thy gentleness, 
Plin. Pane.  and affability. And why oughtest not thou to live is such manner with thy subjects, as a father with his children? 
Tac. 5. Hist  yet with this proviso, that thy honour be not hurt hereby. Wherein there ought to be great moderation: in such sort, 
Plin. Pane.  that neither thou purchase thee reverence with terror, nor love with servile humility. This happeneth very seldom, as it deserveth great commendation, 
Cic. Oratore ad Brut.  when divers virtues of a different quality, are thorough prudence joined together.  
But thou oughtest rather to manifest this lenity in thy government: 
By lenity in thy whole government.  that the same may be peaceable, 
Sen. 1. de ira.  calm, & the face thereof no otherwise, then as the clear and bright sky. This agreeth with the nature of men, who can neither wholly endure bondage nor liberty: 
Tac. 1. Hist. Idem. Agr.  * being brought in subjection to obey, not to serve.  
And likewise it fitteth the common use of government 
Whence cometh quietness.  itself, 
Sen. 1. de Clem  for indeed we do usually with more willingness obey, where we are commanded with most lenity: yet we obey with more loyalty, 
Lib. 22.  as Livy saith, 
Faith  that no terror did remove the people from their loyalty, when all things were inflamed and set on fire with war, surely because they were governed by a wise, & temperate commandment. These are the words of Caesar, 
Assurance  that a power used with moderation, 
Apud Dion. lib. 43.  doth construe all whatsoever hath been purchased and gotten. On the other side, whosoever without discretion doth abuse his authority towards all men without regard or respect, 
Ibidem.  he shall neither find true love, nor assured safety.  
Thou oughtest likewise to join bountifulness hereunto, 
Likewise let the Prince be liberal.  for they which exercise liberality, 
Cic. 2. de ●in.  do purchase unto themselves love and goodwill, which is of especial moment, either to live quietly, or govern peaceably. 
Which is always profitable.  Shall I tell thee how great the force thereof is; A kingdom is better preserved by liberality, 
Sen. de breu, vitae.  then by an army. Surely according to a common ancient proverb, The most acceptable thing of all other is to receive. 
I'd deben.  Be bountiful then, following the example of Augustus, 
Tac. 1. An.  who did win the soldier unto him with rewards, the common sort with plenty of victuals, and all generally with the pleasure of ease. But give more freely when thou dost take the government of a new Empire upon thee, 
Especially in a new government.  so shalt thou establish thyself, and the substance of thy subjects increasing by the change of matters, 
Ibidem.  will rather desire those things which are present and assured, than the ancient things which were doubtful. Yet oughtest thou to be liberal with discretion, 
Yet ought the Prince take heed on whom he doth bestow his rewards.  neither do those kings like me, 
Sen. 4. de Ben. cap. 37. Plin. Pane.  who do distribute their rewards like unto blind men, they know not to whom. Bestow thou thy gifts upon thy companions in war, and to them that are partakers of thy perils: 
Ibidem.  and likewise to those who have deserved well and commendably of thee in time of peace: or, to conclude, to them who are likely to prove men of worth, 
Ibidem.  alluring these by rewards, the other by example. Nevertheless thou oughtest to use a mean in thy liberality.  
For this frankness and bountifulness will turn to thy ruin and overthrow, 
And how much he giveth.  except thou use a mean therein. 
Tac. 3. Hist.  If thou give to all in general, if thou give to every particular person, what will be the end thereof? 
Otherwise he shall overthrow himself and the common wealth.  The common wealth must needs decay, 
2. Ann.  for thy substance cannot satisfy every one particularly. And it is even the next way, 
Cic. 2. de off.  that thou shalt be constrained to extort from other men. Which is a most hateful thing, neither shalt thou ever be followed with the like love of those to whom thou hast 
Ibidem.  been liberal, as thou shalt be prosecuted with hate by those others whose substance thou hast taken away. Wherefore thou oughtest to have great regard hereof, 
Plin. Paneg.  and let the Prince rather give nothing, then to take from others.  
Indulgence, was the third thing I counseled our Prince, 
Let him use Indulgence in the cheapness of victuals.  yet meant I only the same should be permitted so far forth as it might be without corruption in their behaviour & life. Thou oughtest to suffer them to live plentifully, and pleasantly. Plentifully, that they be not scanted in their food and sustenance, nor wearied with dearth of victuals. For the common people hath no other care of the state, but that they may have plenty of corn, and other provision: * 
Tat. 4. Ann. 4. Hist. Juvenal. Sat. 10. Cic. 2. de office  and their thought is only but of two things, of their meat, and of sports and pastimes. Wherefore they which take the charge of a common wealth, aught to take order, that there be store of those things which are necessary.  
Likewise he ought to let them live pleasantly, 
In sports and pastime.  as to see plays, and such other usual pleasures. For the common people, 
Senec. Epist. 116. Tac. 14.  like children, do greatly love their recreation, and desire pleasure, and are glad if the Prince incline that way. And you see, 
Which are approved by antiquity.  that those of former age did not set small account of such shows, 
Ann. Ibidem.  and pastimes: For there is some use in the practice of them, when those that are amongst the people who are most uncivil, 
Idem in Agric. Ibidem.  prone to move war and dissension, are by these recreations accustomed to love peace and ease. Which with the unskilful is called humanity, 
They make men tame and gentle.  when in deed it is a part of bondage: and it is most certain, 
Tac. 4. Hist.  that the Romans' prevailed more against their subjects by sports and recreations, then by force of arms: which thing a certain player was not ignorant of, 
They withdraw men from worthy attempts.  who when Augustus reproached him that thorough his occasion there was a tumult amongst the people, answered, It is behoveful for thee o Caesar, 
Pylades apud Dion. lib. 54. Tac. Agric.  that the people sometimes be withheld by us from their other business. A witty answer, for surely, the virtue and fierce courage of the subjects is displeasing to them that command.  
Yet even in these recreations a mean is to be used, 
Yet lasciviousness and riot is to be avoided.  and the Prince ought to have care, 
〈◊〉. 14.  that these pleasures rather tend to mirth, then to lasciviousness: for this dissoluteness will easily break forth, and then neither shame nor modesty, nor manners can take place, which is the ready way to bring thyself and thine to ruin: for what hope of goodness can there be, if men once grow to impudency?   

CHAP. IX.  
Authority greatly commended. Three manner of ways showed which lead thereunto, of the which because the principal force and strength of the state doth consist in them, he discourseth curiously and exactly.  
AMongst those virtues which help to conserve a kingdom, Authority beareth a place, which I touched before, * 
Lib. 2. Cap. 16.  but slightly: now I am to speak thereof more largely, & fully. I do again define it to be a reverent opinion of the King and his estate, 
The definition of authority.  imprinted as well in his own subjects, as in strangers. It consisteth of admiration and fear, 
Whence it springeth.  the temperature or mixture of both the which do make this virtue, which I confess to be more readily obtained of some people, 
Curt. 3.  for in some Nations a reverence towards their kings is engendered by nature, others are more hardly bend, but all are drawn thereunto by this threefold way or means, 
How the same is to be gotten.  which I will show. By the form of government, the power of the state, and the manners of the king. By every one of the which I will lead thee severally, and will set my foot not only in good order, but leasurably, that the print thereof may be seen. Who is he that findeth fault therewith? I know that this is the underprop of kingdoms, 
It is the safeguard of kingdoms.  that the majesty of the Empire, 
Idem lib. 8.  is the rampart of our safety. This is as it were a strong and lofty tower, in the which the Prince is safe from rebellion, and disdain. Do thou scale the same, and possess it, God favouring thee, myself guiding thee.  
The first way that leadeth thee thereunto is The form of government, 
The which severe government doth engender.  wherein three things are necessary to establish authority; that it be severe, constant, and restrained.  
First it ought to be severe, because this ordinary, and daily lenity induceth contempt, which is the very plague and overthrow of government. 
Which is framed from the custom of the king himself, and of his subjects.  In this corruption of manners and of men if we have not severity in us to force fear, 
Sall. Orat. lepid. Cic. pro Mil. Sen. 1. de Clemen.  we must seek to purchase and use it; the rather because the hope to escape unpunished, doth bring with it an unbridled liberty to do evil. And who will stand in awe of him, whose sword is always in his scabbard so fast tied that it can hardly be drawn out? Who rather by negligence then clemency, doth suffer the edge of his authority to wax dull? 
Cic. 1. in Ca●il.  Do not thou govern after this manner, and learn the nature of the common people, for they are not such by nature, as to yield obedience to shame, 
The common people are to be b●●dled with fear.  but to fear: 
Arist. 10. Ethi. Cap. vlt.  nor to abstain from unhonest attempts, for the loathsomeness of them, but in regard of the pain and punishment inflicted. Thou oughtest then to use Severity, but in due time: for wholesome Severity is to be preferred before a vain show of Clemency. 
Cic. ad Brut. Epist. 2.  Cotys the King of Thracia, did answer one very well who reproached his severity, saying that it was rather rage's then ruling: 
Stob. de Regno. Cic. 2. de office  But (quoth he) this rage of mine doth make my subjects well tempered. Even so, Severity is to be used in respect of the common wealth, without the which 〈◊〉 can be well governed. * 
Varr. in Fragm.  We know that it is better to cut off the finger, 
And they which offend to be cut off. But not altogether.  then to let the Gangrena gain the arm. Yet ought the same be used in season, 
Sen. 1 de Clem  and by pauses. For the seldom punishing offences doth best correct the corruptions of a City: It is a thing deserving great praise, as often as thou mayest thereby bring to pass, that punishment may teach some few, and fear may light upon all: 
Cic. pro Cluent. Id●min Ver.  and by the correction of one wicked man, the mischief of many may be bridled. But yet if offences do become over usual, or grow headstrong, 
Except they grow too stubborn. Then execution i● to be done.  then surely let this take place, that an intemperate patient maketh a cruel Physician. * 
Publius. Tac. 3. Annal.  You can not remedy the old and inveterate diseases of the body, but by violent and sharp medicines. Much less can a mind which is corrupt, and infecteth others, diseased, and burning in lust, be cured with gentle Physic.  
The second thing I desire, 
Constancy is a help to Authority. & The observation of laws and customs.  is that the form of government may be constant, which I interpret to be, when it runneth after one and the same ancient tenor. What do you talk of change? hear the true opinion of Alcybiades: Those men live safest, who do govern their common wealth, without altering a whit their present customs and laws, 
Apud Thuc. lib. 6.  albeit they be not altogether so good. 
Constancy is a help to Authority. & The observation of laws and customs.  Hear like Augustus who did thus admonish the Senate: Observe constantly those laws which are once established; neither do thou alter any of th●●. 
Apud Dion 52.  For those things which remain whole in their estate, and the same, although they be worse, yet are they more profitable to the common wealth, than those which are brought in by innovation, albeit they seem better. And there are two reasons of this paradox. First that the laws themselves have not sufficient strength and life, when they are to be so soon altered, 
The often change of laws breedeth contempt, as well to themselves, as to the author of them.  or abrogated. For a plant, which is often transplanted, 
Sen. Epist.  cannot prove well: Next, that the Prince is little set by, who wavereth in such sort, and thorough dishonourable inconstancy forbiddeth that which he commanded, 
Tac. 3. Hist.  and commandeth that which he did forbid. 
Authors of innovations are hurtful in a common wealth.  Wherefore remove these authors of innovations which are about thee, 
Quinct. lib. 3. Instit.  who do change those things that are just and right, that they may seem to bring somewhat of their own invention: and be persuaded of this, 
The old and ancient customs are the best.  that in time passed there was better provision for all things, 
Tac. 15. Annal.  and those things which are altered, are made worse: wherefore in the least things, 
Vale. Max. lib. 2.  even all the least circumstances of ancient customs are to be observed.  
But thou wilt say unto me, 
Yet sometimes they are to be changed.  shall I never change them? Surely never: but when either great profit, or urgent necessity forceth thee thereunto. For, I confess, 
Tac. 7. Hist.  that the ancient rigour, and overmuch severity, which we come nothing near, is sometimes hurtful: But in this case we must proceed gently, and in such sort, 
Not forcibly.  that this globe in the common wealth may be turned with the least noise that may be: 
Cic. ad Att. lib. 2. Ep. 9  and slowly, and as it were by degrees, and not at one push: by the example of Augustus, 
But by little and little.  who in the beginning of his Empire did not execute all things immediately, as was decreed: 
Dio. 52. fearing  fearing that all things would not succeed well, if he should transpose and change all men from their places at one time; but certain things he disposed at the present time, and referred others to fit opportunity. And this is it, that Tacitus speaketh of him: 
Tac. 1. An.  that he did rise by little and little, and draw vuto him the charge of the laws, and offices. He saith by little, and little, the like whereof thou art to observe in the like matter.  
Thirdly, I established a restrained kind of government, 
Restraint of government helpeth authority.  that is, that not only the chief strength and honour be derived from thee, but remain with thee likewise. Surely it is derived from thee, when thou thyself dost manage the affairs of greatest importance, 
The King should hold all things in his hand.  or at the least ratify & confirm them, 
1. Ann.  lest thou do dissolve the force of Principality in referring all things to the Senate. Not that I do despise consultations (I already did persuade the necessity of them, and so I do still) but that I would have it known to all men, that thou art he upon whom all others do depend. 
All men have an eye to him: and look for preferment by him.  Be thou the only judge of matters, 
2. Ann.  by the prerogative and royal name of a King. * 
Liu. 9  King's are lords of times and seasons, and of the things that are handled in them, and they are leaders and not followers of counsel. Dost thou yield any thing herein? 
Tac. 1. Ann.  then thou losest all. For the condition of bearing rule as a king is such, that it cannot otherwise stand, but when all authority is committed to one.  
The chiefest and greatest honour must likewise remain with thyself. 
Advance none to overhigh dignity.  The chief among the learned said, the ordinary safeguard of principality, is to make no one man great. * 
Arist. 5. Polit. Cap. 11. Tac. Agric.  It hath been always dangerous not only to advance the name of a private person above the Prince, but even to equal it with him. But what if it should happen? thou oughtest to amend this fault, yet in such sort, that thou do not deprive him by violence, but lead him on by degrees, 
Arist. 5 Polut. Cap. 11  and as Arist. saith, 
Abate those by degrees who are already so advanced.  we must bring it to pass by certain by ways, and circumstances, not taking all his authority from him at one time. Neither do I only forbidden to bestow very great honour upon any, but likewise I would not have the same of long continuance, 
Latro apud Senec. 7. Control. vlt.  especially in matter of war, and offices of lieutenancy. It is an old precept, 
give no great-dignitie to continue long.  there is nothing so profitable, as to shorten the authority which is great. * 
Liu. 4.  It is a sure guard of thy liberty (or principality) if thou dost not suffer great commandments to endure long: 
For men wax proud.  the reason hereof is, 
Dio. 52.  because Governments that are of long continuance, make men proud, and drive them to attempt innovations.  
Thou seest the first way, I will likewise set foot into the second in thy behalf, 
Power is the surest way to authorive.  which is Power. This is the ready and princely path, to lead thee to perfect Authority. If thou be furnished with all other things, and this wanting, what will they avail thee? And assure thyself, 
Liu. 2.  that Majesty without force is vnassured. 
The definition thereof.  I understand power in this place to be an ability of things competent and necessary, 
Cic. 2. de Iwent.  to conserve a man's own, and to get more: which these five instruments will purchase thee, 
How it may be gotten.  Wealth, Weapons, Counsel, Alliances, and Fortune: so that thou use them to the purpose, and after that manner that I will instruct thee. But stay: 
1. By money.  In the forefront I place Wealth, and who doubteth of the force and use thereof? Riches must needs be had, without the which, 
Demost. Olinth. 1.  nothing can be done at all as it ought to be. Long since an experienced and wise man, 
It is the sinews, the head, the feet.  did pronounce that Money was the very sinews of a state. 
The master of men's minds. The ruler of strong holds.  For, desirest thou to have confederates, or men of war? 
Mucian apud Dio. in Vespas. Arist. Rhet. 2.  this will help thee to them: All things are sold for money. wouldst thou destroy thine enemies, or overthrow Cities? this will bring it to pass, 
Cic. 2. in Verr.  There is nothing so defenced, that money cannot subdue. This engine will batter down all Castles, 
Cic. 1. ad Att. Ep. 12. Hora. 2. sermon.  if an Ass only laden with gold, is able to enter. To be short, both divine and human things, do obey these goodly riches. 
A sword of silver pierceth thorough all things.  Dost thou not believe it? 
Philippo Macedoni id datum.  at the least credit this oracle, Fight with silver spears, and thou shalt conquer all.  
The second instrument is Weapons. 
2. By weapons.  For it is certain, that mighty Empires are not kept by sloth, but war is to be made with men and with weapons. 
Tac. 15. Ann.  It seemeth it was wickedly, though according to the time it may be profitably spoken, that the praise of a private person is to maintain his own, 
Ibidem.  but of a Prince, 
King's make invasion.  to sight for other men's possessions. I confess it were rather to be wished, 
De morib. German.  that he would defend his own greatness with industry: but we may only wish it: For how may he ever do so? 
Ibidem.  It is impossible to remain at rest amongst great and mighty ones: and where they come at handy strokes, 
And so they ought often. Except they look to be invaded. By strangers.  the titles of modesty and honesty are attributed to the Conqueror. And there will always be Wolves ravishing other men's liberty, 
●●vell. l. b. 2.  until this forest of mankind be cut down. I add further, that though this were not, 
Liu. 30.  notwithstanding, no great city could long remain at quiet, for if they want enemies abroad, 
By their own subjects.  they shall find them at home. Expel, and force away this inward evil, 
Wherefore they ought to repress war with war.  and trouble others, 
Idem. ●2.  rather than undo thyself: the estate of the Romans' took increase, by daring and doing, not by these faint counsels, which fearful persons do term wary.  
Howbeit, I do also mingle Counsel, 
3. By counsel.  neither can any power be established without it. Tacitus saith, 
1. Annal.  Weapons are to be tempered with counsel, which I do place in the first rank. Dost thou desire to make war? 
War is not rashly to be moved.  First see that it be providently undertaken. 
Publius.  The mind that hath discretion to fear, knoweth safely how to attempt. I hate these hasty persons, who whilst they seek to endanger others, 
Sen. 1. de Ira.  do not look unto themselves. And I know, 
Tac. 11. An.  that Power is more sure by provident counsels, then by rash advises. 
Nor excessively  But take heed that thou use a mean herein, 
Curt. 7.  lest while thou strivest to attain to the height, thou be thrown down by the self-same branches thou didst take hold on. * 
Val. 4. Cap. 1. Plut. in Pyrrho. Curt. 4.  To be short, that power is most safe that useth a mean in her own proper forces. Art thou a second Pyrrhus? 
The mind is to be satisfied.  who always with a new thirst, dost advance thyself somewhiles to this thing, otherwhiles to that? Do not so: It is easier to make a conquest of some things, then to preserve them when they are gotten, And thou shalt rather find Fortune, 
Publius. Florus lib. 4. Cap. vlt.  then hold her fast. Do thou establish things gotten before. 
We ought to content ourselves with that which we have gotten, or was left us.  It is a harder matter to conserve Provinces, then to make them thine; they are gotten by force, and kept by justice. 
Sen. Consol. ad Marc.  Why dost thou set forward so hastily? Felicity cannot hold out, nor continued to the end, except it place on slowly. This I do persuade mighty kings; 
But especially mean Princes who do always with peril move trouble to others.  but to those princes whose power is small, this is my counsel, quietness is safest for you, neither ought ye to labour how to get, but to save. Consider that the Tortoise being retired into her shell, 
Li●. 34.  is safe from blows, but if she putteth forth any part, whatsoever is uncovered, is subject to mischances. So is it with you, when ye are drawn within your own strength, ye are safe, 
Ibidem.  but if with a greedy desire of getting more, you pass your bounds, whatsoever is without is naked, 
And desire that they cannot compass.  and in danger of every stroke. 
Curt. 7.  They are fools who covet that they are not able to compass. 
Tac. 2. An.  It were better for you by counsel and policy to attempt foreign matters, and not to meddle with weapons. 
4. By alliances.  Likewise another of these ways do concern Alliances, which (as I said) are of much force to establish power, I hold it the best to choose such confederates, 
Arist. Rhet. ad Alex. Cap. vit.  who are of no small ability, and do dwell next unto thee: that is, who may be available to thee, both with their force, and with the conveniency of place. For what good is to be gotten to join thyself to those who are weak and miserable? 
It is to be made with our neighbours that are mighty.  they seek but some companions of their ruin. 
Lucan. 8.  If thou be wise, 
Ibidem.  stick to God, and destiny, 
Seldom with them who are 〈◊〉. Least thyself be afflicted with them.  and honour them that are fortunate: * 
Ex Hadriani licterio.  and do not lean to a ruinous wall. * 
Curt. 4.  When any man consulteth of another's fortune, he ought to bring his own to counsel. Nevertheless, if any man's estate be such, 
Except by another's affliction thou be in peril likewise. Then in policy thou art to help him.  whose ruin draweth thy overthrow withit likewise, then surely either join thyself to him, 
Ex Tac. de Morib. Ger.  or do thy best to help him: what if it be secretly? It is an old policy, openly to join friendship with one, 
12. Annal.  and under hand but with more trust to incline to another. It is great danger when two neighbour Princes that are mighty, 
It is a dangerous thing when two mighty one are at variace: which thou shouldest join thyself unto, and yet a thing necessary. Herein is no indifferency.  are at wars together, who can neither conquer nor be overcome, 
Sall. Ep. Mithrid.  but with thy loss. What course wilt thou take in this case? for thou canst not avoid, but thou must make one of them, 
Liu. 32.  either thy friend, or thy foe.  
And where some hold it to be the best counsel as the midst and safest way, 
Ibidem.  to be at quiet, and not take arms: surely that is not the middle way, but none at all: 
Ibidem.  For what shall else become of thee, then to be a pray unto the conqueror, when as thou being assured on no part, dost depend upon events, to the end that thou mightest apply thy counsels to fortune? We have seen, and shall see (such is the estate of Europe at this day) that they, either whose sloth, or bad circumspection, 
Sall. Ep. Mithrid.  have not moved war, that they might be safe thorough other men's labours, have in the end been shrewdly chastised. 
join thyself therefore to God.  Wherefore in this case we ought with Caesar, to cast the dice, 
Sueton.  and to join ourselves to one of them. But to which of them I pray you? If they be equal of power, to the better; if unequal, to the stronger: except some other conveniency or profit do draw thee. For surely herein I have regard thereunto. Why dost thou think upon these high & haughty things? rather look unto thy safety, 
Tac. 4. Hist.  and with the frenchmen, allow the courage of Valentinus, and follow the counsel of the wise. 
5. By fortune. And surely it is above other things.  I made Fortune the last instrument to establish power: but why had I not made it the first? Surely I should, if I had had respect to the force thereof. 
Curt. 8.  For who can deny that the greatest glory and power, are more often the favours of Fortune, then of Virtue. 
Who doth wonderfully favour some.  For some are borne under that planet, 
Cic. pro lege man..  that it seemeth Fortune is from above joined unto them for honour and glory, and to exploit great and weighty matters: who according to the saying of Pompey, 
Sal. ad Caes. Terent. Ad.  are men, of greater hap, than wisdom: whom while they sleep god prospereth in all things: * 
Inter Adagia & Plu Liu. 7. Theog. Curt. 3.  who take cities in their nets: 
It supplieth all wants without labour.  & victory flieth into their lap from heaven: whom the Poet likewise hath set out in their colours: Many have a left mind, 
The fortunate cannot do ill if they would.  but God is right for them: who turneth to the best whatsoever they begin but badly. As contrariwise Fortune who is mightier than all reason, dasheth and dissolveth in others, whatsoever they have providently enterprised. Wherefore they may well rejoice that pos esse her: 
Plaut. Pseud.  for she only giveth authority. 
The common sort esteem such man great  As every one is favoured by Fortune, so he is honoured and accounted off, and according to his wealth, all men judge of his wisdom. Yet let them rejoice with moderation, 
I know not if their continuance be certain For Fortune changeth herself.  because mere and naked felicity is frail: 
Curt. 4.  neither can any thing be durable, that reason doth not underprop. * 
Ibidem. Vell. 2.  Albeit that Fortune seemeth to breath on these her favourites, yet in the end she shall not be able to satisfy their unadvisedness. And whom she hath long followed, she suddenly leaveth them, as though she were weary. Do I say she leaveth them? 
C●s. 3. Civil.  yea she casteth them off: and she is wont, to reserve them for a harder chance, 
And hurteth them she played withal.  whom she exalted to greatest dignity. 
Auson.  Be thou admonished hereby, and by the precept of the Poet, use Fortune reverently.  
Now the third way which is, 
Behaviour is the last way to get authority  of behaviour, offereth itself, which I do in this place consider in him which beareth rule, to be two fold, internal, and external. Internal, that which consisteth in the mind, as virtues; external, that which is in the body, as a certain carriage or gesture. As concerning virtues, 
Worthy Piety doth much advance it.  they ought all to be joined to Authority, yea and even the show of that which is like Virtue: 
Tac. 15. An  but especially these two, Piety and Providence, bear the chiefest place, for Piety surely is reverenced of all men, and it maketh Princes as it were gods: 
Tac. 2. Ann.  and settleth an opinion in men, 
Curt. 3.  that they seem to enterprise nothing without some heavenly assistance.  
Wherefore Aristotle did admonish, 
It purchaseth obedience.  that a Prince ought earnestly and above all things to have care of things divine. 
Arist. 5. pol. cap. 11.  He addeth the reason hereof, For the subjects do hope that they shall suffer less injustice from that Prince, whom they deem religious and who feareth God: 
It overthroweth Conspiracy.  and less conspiracies are complotted against him, as having even God for his help and secure.  
Now providence likewise will enter the hearts of men, 
Providence likewise helpeth.  under the colour of admiration: 
Valer. 2. cap. 10.  if thou dost undertake, or do nothing but advisedly and circumspectly; that is, happily. For, 
Which seldom is deceived.  for the most part, even fortune doth accompany those things which are handled with great reason: 
Liu. 5.  and therefore the same is to be said of authority, for contempt followeth them that fail in their proceed: 
And therefore it is esteemed.  and things that fall out cross and contrary do diminish the authority of Emperors. 
Cas. 7.  Moreover, such a disposition is sufficient of itself, to purchase honour, if thou be advised in thy enterprises, and by nature wary, 
Tac. 2. Hist.  and one whom provident counsels that carry reason with them, do rather please, than prosperous deliberations which happen by chance. 
Tac. 2. An.   
Amongst the external things in Behaviour, I put gesture, that thou mayst be of a comely grace & countenance, 
Outward things do not a little profit.  grave, and leaning to severity, yet not to threatening. 
Arist. 5. pol. cap.  Be not bitter in show, but majestical, that those which meet thee, may not tremble with dread of thee, but fear thee with reverence. Likewise the court of the prince hath, and bringeth much dignity if it be seated in a goodly and fair soil. By my advise he should choose some principal city, 
Tac. 3. An.  where he might order all his business. 
And even the prince his palace.  This he should keep his court in. The sun although it always maketh his course thorough the midst of the sky, 
Claud.  yet doth it with his beams give light to all things. Yet it were not amiss sometimes to withdraw himself to some other place, that by the avoiding of trouble and wearisomeness to remain still in one place, 
Suet on. Tib. cap. 10.  thou mayst by thy absence maintain thy authority. Thou mayst see other things which make to this purpose above in their proper chapter, which I will not repeat.   

CHAP. X.  
He cometh to treat of those things, which are the means to overthrow kingdoms, amongst the which the first is Force. The same is showed to be twofold: Conspiracies, and treason. Both which he showeth how they may either be avoided or punished.  
I Have related those things which do either maintain, or establish a kingdom: now I am to come to those matters which are noisome & hurtful to the same. Amongst the which Force doth first offer itself unto me, 
The definition of force as it is meant in this place.  being taken in this sense, that it is a secret attempt of one or more, either against the king or the estate. I termed it secret, because I intent not here to speak of force in general (for there is a certain open force, as Faction, Sedition, War; which I do in reason defer, 
Which he entreateth of in the fift Book.  and refer them to military prudence) but only of that hidden force, which properly opposeth itself to the force which helpeth to establish a kingdom. 
The division thereof.  There are two sorts hereof, Conspiracies & Treason. Of these two, Conspiracies are opposed to the guard, treasons, to the places of defence. For I do distinguish them in this manner meaning that conspiracies are properly against the king's person: treasons, against his strong holds, his men of war, his fortresses. 
The danger thereof.  Either of these are pestilent evils, and to be dreaded, but rather to be feared, than with ease avoided. For how is it possible thou shouldst? they lurk & never appear, 
Tac. 2. Hist.  until they bring destruction. 
It is hardly withstood.  Surely thou mayst openly withst and open war: guile and deceit are secret, and therefore inevitable. Sallust saith, 
Sal. ad Cas.  It is no matter of difficulty for a man of courage to subdue his known enemy, but good men cannot readily withst and nor avoid privy perils.  
But that I may first speak of Con piracies. 
The prince may be dangered by one.  We know that the king heath open to the treachery even of one person: 
Curt. 4.  that covetousness maketh no conscience of wickedness.  
We know, that the faith of solders is unconstant, 
Tac. 2. Hist.  and that there may be danger in every one of them. 
Ibidem.  * What will thy bands of men and thy guards avail thee, if either one or other of them do demand the ready hire promised by diverse for the execution of a sudden mischief? 
Curt. 9  Surely if we will but recount the end of kings, we shall find that more have been slain by their own subjects, then by foreign enemies. And why should we wonder thereat? 
The desperate person, is the enterpriser thereof.  Who soever maketh no reckoning of his own life, 
Sen. Epist. 4.  is lord of thine. 
Sen. Trag. Here. Oct.  * And he setteth all men at no value, who first maketh light account of death. Wherefore it is hard to give either aid or counsel herein: yet some may be had, and that of these four, 
There are four remedies thereof.  Enquirie, Punishment, innocency, Destiny.  
First of Enquirie, because it is most necessary that thou shouldst have certain spies, or Listeners, 
Arist. 5. Polit. ●a. 11  and that thou do thy best that nothing whatsoever thy subjects do or say, 
Inquirie is to be made of men's speech.  be hid from thee. I say whatsoever thy chiefest and principal subjects do. For what eye can have an insight into them all? This, as it is profitable to other matters, so is it especially available against conspiracies, because very seldom it falleth out that men do ill, 
The tongue betrays the heart.  except first they speak ill: 
Curt. 6.  and the unadvisedness of the tongue hath come to strokes. Mark it well, and thou shalt find, most of those traitors have either in some place themselves spoken ill of the king, 
Idem. 8.  or have given good ear to those who have defamed & slandered him. Wherefore by this wise way, thou shalt not a little arm thyself against thy domestical enemies. 
Idem. 6.  For the matter is ended if it be once discovered, 
Rewards to the discoverer, and that by a public law or docres.  which to the intent it may the sooner be brought to pass, 
Sal. Cat.  why docst thou not openly promise recompense of money, and free liberty to the discourers thereof? and that by public law, oftentimes renewed? I am of opinion it concerneth the prince greatly, and do know, 
Tac. 15. An  that all things may come to light, 
Tac. 15. An. Ibidem.  either by torture or reward. 
Their hope revealeth all.  * For when the mind of any doth think on the rewards, and therewithal large sums of money, and power are set before his thoughts, the right and safety of others doth give place. And believe me, they do betray their dearest friends. But in these privy accusations, 
Yet we must give credit to them with discretion.  consider that thou do give ear to all, but not credit all. For many, either thorough hope or hate, will utter lies wherefore by the precept of Maecenas, thou oughtest not to believe all things which such persons give thee information of, 
Dio. 52.  but try and examine them thoroughly. 
Least innocent persons be entrapped.  Good Lord, 
Ann. Marc. 18.  who should be guililesse, if it were sufficient only to accuse men? And for as much as the matter concerneth thy estate, thyself, and thy life, thou oughtest take great care lest thou seem to do any thing overhastily herein, or in thine own cause, in respect of thyself. 
Tac. 15. An.  Otherwise thou shalt be defamed many times by the report of the common people, 
Lest way be made to slander and hate.  as though thou hadst put innocent men to death, either thorough envy or fear.  
For the vulgar sort cannot be easily persuaded, 
Dio. 52.  that a man naked hath conspired against one armed, being in the midst of his guard: and will not almost believe it, except the mischief come to action. 
Liu. 11.  So that one exclaimed not without reason, that the condition and estate of Princes was most miserable, 
Suet. Domit. cap. 21.  for albeit that the attempt and conspiracy against their person be sufficiently manifest yet is it not believed, before the conspirators be executed. Therefore thou oughtest to proceed warily and slowly herein.  
What if the matter be proved? punish them, 
Punish those that are convicted.  and that severely (It is the second help I gave) For what unlawful death may be executed upon a traitor and a these? 
Cic. pro. Mi.  It is he by whom the liberty and life of all is hazarded: It is he, who in the person of one doth oftentimes destroy all, and bringeth to ruin the fortune of a mighty people. 
Sal. Catil. Sen. 1. de Cl●m. Sal. Catil. Cic. pro Marcil. Sal. Catil.  * In this case, who is he that maketh mention of clemen●le and mercy? Thy safeguard (o king) is our safegad. Neither is this revenge properly thine, but the common wealths. Be not lavish of our blood, and in ●●uing a few wicked wretches, take heed thou, 〈◊〉 work● the destruction of all goodmen. But yet let it be done in such fort, 
Yet not rashly.  that sometimes delay do step between revenge. For what if conspiracies do come to light in an unseasonable time? Knowing it, thou shalt dissemble it: 
Tac. 14. An.  oftentimes the only remedies against conspiracies, is to feign that we are ignorant of them. But what if they be enterprised by great personages, whom thou canst not presently punish with safety? Keep the matter secret: and look first unto thine own security, before thou take revenge. 
11. Ann. Sal. Cat.  * For, the matter requireth, rather to beware of them, then to consult what shall be done with them. And albeit I stir thee to revenge, 
Nor always.  yet do I not always exclude pardon.  
Suppose that some worthy person were taken in this wicked complot, to whom thou and thy country hadst been formerly bound, what wouldst thou do in this case? Truly punish him, if thou mayst do it without peril, 
Sen. 1. de Clem  if not, qualify it. Hear from a woman, no woman's counsel. Livia speaking to her Augustus. He is taken, now he cannot hurt thee, 
Ibidem.  well may he advance thy renown. 
Ibidem.  There is nothing more glorious, then when a Prince is harmed, without inflicting punishment.  
But doth it only advance thy renown? surely it maketh much likewise for thy safety. 
In this case clemency oftentimes is profitable.  It is an incredible thing how this noted kind of clemency, doth drive others either with sorrow or shame from the like attempt.  
Hold this for firm, 
Ibidem.  Clemency doth not only make men more honest, but more assured: and it is the ornament of Empires, and likewise their strongest safeguard. 
This is principally of force, in the stock of Noble men.  For surely, the parents and children of those who are put to death, 
Ibidem.  their kinsfolks and friends, do succeed in each of their places. By which means there is made a certain knot and chain of consparators How will't thou untie and break it? By this clemency I have spoken of, and principally by our third aid innocency, which is, that by over often displeasing others, thou dost not give cause to hurt thyself, 
Plin. li. ●. Ep. ●lt. Idem Pane.  Power doth make a bad trial what force it hath by the contempt & harm of others. 
It is a cause to take away conspiracies. Other things  And by proof we see, that the most trusty guard a Prince can have, is his own innocency.  
Now do I present unto thee Destinis, the fourth shield. Poor wretch, 
are to be left to destiny.  why dost thou so torment thyself? If destiny so please, 
I●●e. Sat. 4. Ad dictum vetus Allusum. Actor. c. 17. Proverb. Salo. c. 3. Theoer.  thou must yield thy fair white neck to the sword: and when thou hast done all thou mayst, thou canst neither rid thyself of thy murderer nor successor. If it please not destiny, thou art safe, God, even God in whom we live, and move, 
We are in the hands of God.  and are, he will be by thy side, and will keep thy feet that thou be not taken. 
Who is the chief guard of kings. His prayer for princes.  * It is he who hath care of a good prince. Put thy trust in him, I will undertake these vows for thee, but upon this condition, I do deal with him to keep thee safe and sound, if so thou preserve others: 
Plin. Pane. Ibidem.  * If thou govern the common wealth aright, and to the common profit of all. * 
Ibidem.  If otherwise thou do, then that he may turn his eyes from the custody of thy body, & forsake thee in thy prayers thou pourest out openly.  
I have finished to entreat of Conspiracies: 
The offence o● treason.  Now Treason a secret and dangerous mischief is to be drawn out of her den: 
Val. 9 ca 6.  * 
Ibidem.  Bringing no less discommodity to mankind, than faith doth profit and safety. And it always threateneth our overthrow, 
Who are most bend thereto? Coverous men.  for so much as commonly our enemies are within the walls, 
Sal. Catil.  and in the midst of the city. To the which especially covetous men are inclined, 
Idem. jugurth. Tac. 16. An.  who do prefer their gain before their good name, before faith, finally before all other things. 
Men unconstant  Openly they are honest, secretly and in their heart, they are faithless and deceitful, covering their covetousness and lust. Likewise these temporizing wits, 
Curt. 4. Ibidem. Liu. 24.  that is to say, being light and wavering, depending upon the doubtful change of times: As though that faith ought to stand as it were upon fickle fortune. 
Secret dissemblers.  And last of all those that are secret and dissemblers, who according to that saying of Homer, 
Odyss. ●.  Do utter in words very goodly things, inventing mischief in their heart. So that thou shalt not discern a traitor before thou be betrayed. 
Latre apud Sen. count 7.  Yea to the end they may the more easily beguile, they extol faith above all things. Observe this, Deceit procureth credit before hand in small trifles, 
Liu. 28.  to the end that when occasion is offered, it may with the more advantage beguile us. By the which note thou mayst best discover them. 
Tac. 1. Hist.  For it is naturally engrafted in men, 
Dissembling doth often discover them.  by how much more that the things they do are full of guile, so much the more often they commit them.  
Thou seest the mischief itself, and the doers thereof, but how wilt thou avoid them? By this double means of Enquirie and Punishment, 
They are with speed to be punished.  which I have foretold thee. In the first I altar nothing, in the latter somewhat, because I am of opinion it ought never be differred, 
Val. 9 ca ●.  and wicked treason, aught to be revenged with speedy punishment. What dost thou dread in this case? Things are manifest, 
Dio. 52.  ye● it behoveth not to bring such persons to judgement, but it as lawful to execute them suddenly as open enemies, and to punish them always. 
And never to be pardoned.  In my judgement here is no place for pardon, if thou do pardon them, 
Salu. Catil.  take heed lest this pity and mercy cause not thine own misery. They that are traitors to their country, to whom, and when will they ever be honest? 
Because they are past amendment.  never hope for it: they are to be cut off, and that not so much in regard of revenge, 
Cic. ad Bru.  as that thou mayst for the present withdraw wicked subjects by fear from enterprising aught against their country, 
They are to be punished for examples sake.  and set down an example for those that come after, that none go about to 〈…〉 such madness. Likewise a cruel punishment is to be inflicted on them, 
And with cruelty.  even such, if thou give care to Plato as was appointed for sacrilegious persons: 
Li. 9 de leg.  O ye judges (quoth he) let like execution be done upon these, as upon church robbers. They deserve no less, 
Because it is a detestable wickedness.  doth not our country hold the second place next unto God? 
Sal. Catil.  but the same thorough their wicked complot and counsel cometh into very great danger: therefore there can no sufficient cruelt●e be showed in punishing so outrageous and detestable a wickedness. 
Cic. 4. in Ca  A wickedness which the very enemies abhor, neither is it good to them, 
They are scarce acceptable to those they gra● tisie.  that receive good thereby. 
Tac. 1. An.  Traitors are hated, even of those for whom they employ themselves. I confess sometimes they receive recompense; but surely it is not that they are deemed worthy that honour, but thereby to draw on others. 
Surely traitors are not.  They love the fact, but not the executor thereof, and Augustus spoke very fitly, I like of the treason, but do not approve nor allow traitors. 
Plut. Apop. Stob. serm. 2.  And likewise before him, Philip said that he loved those that were to be hetraied, but not the traitor.   

CHAP. XI.  
Of a double vice, the overthrow of kingdoms, and first of hate, the evil whereof is set before our eyes. Those things are to be avoided which induce thereunto: yea the very snow and shadow of them: such as are in Chastisements, Tributes, Censuring of manners. A precept how the Prince should behave himself in every one of these.  
THou seest that mischief is present, and an ordinary follower of force: which as our poet saith, doth weaken and overthrow the wealthiest. But be thou sure, that it is more frequent with Vice, though it be longer a coming, 
Cic. pro Rabir. post.  which I define to be An evil disposition of the King, 
The definition of Vice.  or against him, hurtful to the state. This Vice is twofold, Hate, and Contempt, which oppose themselves to as many virtues that establish a Kingdom: the one is a bad affection towards the King, the other an evil opinion of him. 
The definition of Hate.  For Hate, is an obstinate and harmful malice and offence in the subjects, against the King and his estate. For I do not in this place understand that common and civil hate, 
Idem pro Milo.  wherewith we do malign all those that are wicked: 
Whence it springeth.  but a sharper passion, springing of fear, with a desire of revenge. For the people do dread the mighty men, in regard of the injuries or harms they may do them, under colour of chastisement: and they are grieved, and do desire to be revenged, for the injuries they have already received. So of a very evil mixture, Hate, as bad a brood is sprung: which if it be once engrafted and imprinted in the hearts of men, 
Idem de Arusp. resp. Idem 2. de office  it is incredible, 
How great mischief cometh thereof.  what power, it hath to do evil. For how can any thing be firm that proceedeth from fear? It is but a bad master of diuturnity. 
Id. Phil. 2. Id. 2. de 〈◊〉 Ibid.  * There is no force of any Empire so great, which being oppressed with fear, can be of any long continuance. The cause hereof, an ancient poet declareth, Whom they fear, they hate; and who so they hate, his destruction they desire. Surely by certain degrees they detest thee, 
Sen. 1. de Clemen.  they attempt against 
By degrees it destroyeth thee.  thee, they ●ppresse thee. What shall let them to do it? they have many hands, 
And for the most part without recovery.  and thou but one neck. 
Ex dicto Caligula. Cic. de Arusp. resp. Id. ad Lent. lib. 1. Ep. 9 Sen. 1. de Clem  * Occasion will be taken, and they which are not able to exploit so much with their riches, I know not yet what fortune and fit time they expect. To be short, all this secret hidden hate, doth suddenly burst out. Alas thou knowest not how great a rabble will rise, where hate is increased above measure. Gather thy strength to thee, defend thyself, keep thy guard about thee, thou shalt well feel, 
Hate is open to daily danger.  that it is not the substance of any one that is able to resist the hate of many. For thou art exposed to so many perils, as thyself art danger to many: 
Cic. 2. de off. Sen. 1. de Clem. Ibid.  * Neither canst thou with assurance behold those wicked hands, to whose safeguard thou hast committed thyself. 
And therefore to be avoided.  Fly then from hate, or thy kingdom will fly from thee, nay even thy life. But how wilt thou shun it? Surely if thou dost avoid those things, by which it is gotten.  
First vices, than the very opinion of them. 
It springeth from Vice.  Vices are of three sorts, repugnant to those former instruments, which purchase love, Cruelty, Covetousness, rigour. For who is he so unwise that knoweth not, or so impudent that denieth, that these are noy some, and hurtful to the state? Wherefore I do not only instruct thee, but warn thee to eschew them, insisting so much the longer herein, by how much thou mayest receive greater damage hereby. 
Or the opinion of vices.  For we know that men are no less led with an opinion and report, 
Cic. pro leg● M●uil.  then with some certain reason, either to fear or hate. For the opinion of Vices proceedeth from those things which have some affinity, & neighberhood to those I spoke of before, of which sort, Chastisements, Tributes, Censuring of manners are. Which of themselves are laudable, yea very necessary in every kingdom, yet they look with an unlawful show & countenance, except they be handled with skill and policy. Do but look how little Chastisements do serve from cruelty; 
Whose sear is in chastisements.  for there is no sparing of blood. tributes, from covetousness; for money is greedily gathered together. Censuring, from rigour; for a bridle & mean is laid upon them by constraint. And surely such they should be, if the end, which openly tendeth to the safety of the subjects, did not make a distinction between them. Wherefore to the end thou mayest proceed warily and providently herein, thou oughtest to be very circumspect. First in Chastisements, and take heed that thou do not unsheath the sword of justice carelessly, 
Chastisements are to be freed from hate.  but in such sort, 
Sen. 1. de Clemen.  that spare be made even of the most base blood.  
1. I say thou oughtest slowly to be drawn thereunto. 
By slowness.  For it is likely, 
Ibid.  that who so condemneth suddenly, doth it willingly. Let this sentence not be forgotten of thee: It is better to heal the unsound parts, then to cut them off. 
Cic. 2. add Ait. Ep. 1.   
2. Nay be thou never brought to it, 
By a colour of the common profit.  but when the common profit shall persuade thee thereto. 
Sen. 1. de Clem. Cic. 2. de off.  Dost thou regard thy private affairs? thou dost err. For all the care of him that punisheth any man, aught to be referred not to himself, but to the benefit of the common wealth. But if sometimes (as it cannot but happen in principality) that thine own estate is in danger, dissemble it, & show a countenance as though thou wert forced to punish against thy will, & with great sorrow. 
Sen. 1. de Clem. Sen. 1. de Ira.  * Nor so much to make away those who have offended, as to fear others lest they perish.  
3. All things are to be intended for example, 
By repressing anger.  not for revenge: wherefore anger especially is to be restrained in punishing. 
Cic. 2. de off. Sen. 1. de Ira. Cic. 2. de off.  For doth any man hate his own members when he is forced to cut them off? I add further, who so cometh to punish in choler, shall never hold that mean which is between overmuch & over little.  
4. Likewise we ought most of all to abstain from taking pleasure therein, or from the least suspicion thereof: 
Sen. 1. de Clem  It is a rage proper to brute beasts, to rejoice in shedding blood, 
Rejoicing.  & in tormenting. 
Claud. Consul. Mallij. Tac. 15. Annal.  And the Poet spoke wisely, that he is cruel, who delighteth in punishment, and seemeth to attribute to himself the revenge of the laws. This thou shalt get thereby, that albeit thou usest mercy towards those that are guilty, and have deserved to be executed, yet will they not believe it is done for the profit of the common wealth, but to satisfy the cruelty of some one.  
5. Thou oughtest to take heed that punishment be inflicted according to the usual customs, 
By the observation of customs.  for it ought to be used according to the custom of the country. 
Arist. Pol. Cap. 11.  Whatsoever is newly invented, or overmuch herein, is hurtful, & they are rightly called cruel, 
Sen. 2. de Clemen.  who have cause to punish, but use no mean in punishing.  
6. Care aught to be had that there be equality herein: 
By the equality of punishment.  and that for one and the self same cause, some be chastised, 
Cic. 2. de off.  and others not so much as called in question: or that some be more hardly handled, others more gently: 
By the equality of punishment.  which is a hateful thing, except it be towards Noble men. 
Plin. lib. 8. Cap. vlt.  For I see that all Physicians, although bondmen in matter of sickness, do nothing differ from those that are free, yet are the free men, used more mildly and gently.  
7. Last of all, 
By absenting himself.  beware that thou do not call upon executions, 
Tac. Agric.  neither be thou a beholder of them, for even Nero withdrew his eyes and commanded mischief to be done, but was no looker on. The decree of a worthy parsonage pleaseth me well: 
Xenophon in Hieron.  It behoveth a Prince, when any punishment or execution is to be made, to commit the matter to others: when recompenses and rewards are to be given to undertake that himself.  
Thou hast those instructions, which do sufficiently mitigate vulgar and usual punishments: 
A difficulty in punishing a multitude.  But what is to be done in strange and new punishments? As pose the case, that a great many, and they being mighty men have offended, of whom thou wilt hardly rid thy hands without great hatred. Here first I would persuade not to make them a way by piecemeal, or by pauses, but altogether as it were with one stroke. 
They are to be executed all together.  In show this seemeth more sharp, 
Tac. Agric.  but in effect there is more mildness therein: 
Sen. 1. de Clemen.  For that reiterated, and often revenge, doth suppress the hate of a few, and stir up the malice of all. Make incision at once of that which is to be cut away, and then lay unto the sore these two mollifying plasters. First, 
Hate is to be mollified by benefits, & By the execution of the Executioner.  in doing good to others, 
Tac. 14. Annal. 13. Annal.  as a witness, that they being taken away, thy lenity is increased: Next, turning as it were another way, in punishing the ministers of those mischiefs. Some will think this a wicked deed: but what of that? this hath been used in times passed of severe Dukes, 
1. Hist.  who have taken away the hatred of shedding of blood, by shedding of blood, and have offered up certain vile and abject persons as a sacrifice to satisfy the public hate. 
Plin. Paneg. Curt. 10.  The common sort are by that means appeased: yea they rejoice, that the wrath of the Prince hath fallen on the ministers of wrath: neither can any power gotten by mischief be of long continuance.  
I do now come to lenify the matter of Tribute: 
Tribute procureth bitterness and hate.  under which name I comprehend all kind of exaction. The word hath a harsh sound in the ears of the common people, and the effect pincheth them at the heart, neither is there a more usual harvest of hate then this. 
Cic. 2. de off.  For no vice is more inormous than covetousness, especially in Princes and governors of a common wealth. 
I liad. ●  How dishonourable is it, for that Prince in Homer to be called the devourer of the people? 
For the common people will hardly part with money.  Surely by the judgement of the people it is so, who had as lief thou shouldest take away their life from them, as their money. A certain Poet saith truly, 
Cornicus' Verus.  that money is the soul, and the blood of mortal men: And we see, and hear daily, how many Princes by getting money overcovetously, 
Tac. 3. Hist.  have purchased to themselves more hatred than strength. Wherefore with diligence and care, 
Five salves do cure this.  attain likewise to this point, and cleanse, or mollify, as much as in thee lieth the hatred that is settled thereto, which I promise thou mayst happily achieve, in using these 5. plasters. First apply Necessity forthwith to this sore of the mind, 
First necessity.  and endeavour to make it known to all, 
Cic. 2. de off.  that if they love their safety, they must obey necessity. 
There is no estate without Tribute.  What common wealth, or kingdom is there without Tribute? 
Tac. 4. Hist.  Neither the peace of the people can be purchased without weapons and men of war, nor soldiers without pay, 
Cic. proleg. man.. Tac. 13. Ann.  nor pay can be had without Tribute: this is the ornament of peace, and the strength of war: wherefore show them that it importeth the overthrow and ruin of the Empire, 
Which ought to be observed.  if the profit by the which the commonwealth is sustained should be diminished: nay if sometime it be not increased. 
Or rather increased.  For always heed must be taken, 
Ibidem.  that the account of the get, and necessity of expense, do agree together. I know the common people doth not consider this, 
Dio. 52.  diligently looking unto the revenues and profits of the Prince, winking at his costs and charges. But do thou acquaint them therewith, 
But the people is to be taught. & Instructed.  and sometimes for thy profit make them an account of thy expenses. 
Plin. Paneg. Plaut. Bac. Tac. 12. An.  What dost thou doubt of this? always some Nightingale will help with her song. And always the Prince, who is covetous to heap up money, shall never be without a pretence, as though the kingdom could not be defended without Subsedies. If thou makest any difficulty hereof, mark yet, thou shalt find those that excel herein, and will help thee against themselves. I do wonder, and yet I smile thereat, 
Plin. Pa●e.  that Princes of themselves being covetous and greedy, who need no teachers, yet have they still learned many things of the subjects against themselves. 
Ibidem.  * And they have never wanted those, who with a grave and sad countenance, have proudly stood for the profit of the king's coffers.  
Yet if the people should refuse it, 
But the people is to be taught. & Instructed.  than I send thee to Them: stocles, to see what he hath done. He going in embassage to those of the Isle of Andros for money, told them, he came accompanied with two goddesses, Persuasion, and Force. 
Plutar. Them.  Consider this, 
Seldom to be compelled.  yea and do thou imitate it, and always use this first goddess: Is it not better to entreat, then to command? and the other when need requireth. And what though necessity urge thee thereto? 
Tac. 14. An.  the persuasion of him, who hath power to command, showeth sufficiently the force of necessity.  
But take good heed that Moderation (this second salve) be used, that the Tributes be not overgreat, but reasonable, 
tributes ought to be levied with moderation.  as the abundance, 
4. Annal. Plant. Bace. Plin. Pane.  or the small substance of every one will permit: and abandon those, who drain men's substance to the least dram: 
Lest they be too great.  whose treasury is the receptacle of the spoil, and bloody proy of the Citizens. Do thou with Tiberius rather shear thy sheep, 
That the substance of thy subjects may only as it were be touched.  then pull off their wool to the skin. 
Suet. Tib.  Alexander in former time said right well, 
Plut.  that he hated the gardener, who did cut the herbs even to the root: and so do I the Prince, 
Ex. Cic. 4. Ad Ai●. Epist. 2.  who doth cut the wings so near, that the feathers can not shoot out again.  
Take thou but a small thing from them, yea take by little and little from them: If otherwise thou do, they will rightly rise up against thee, and say, 
Plut. Them.  that two goddesses are on their side, Poverty and Weakness. And to conclude, peradventure, they will betake themselves to war, 
Tac. 4. An.  being rather driven thereunto, thorough thine own avarice, than their impatience to obey thee. Surely, 
Pro. Sal. Cap. 30. Amm. 22. Arist. 2. Rhet. E Suet. Vesp.  He that wipeth his nose too much, maketh it bleed. Foresee likewise that these exactions be not base. 
Let not these taxes be dishonourable.  It is a dishonourable thing for a King, to draw profit upon all occasions: and as the old proverb saith, even to drain it from a dead man. Renounce Flavius, who set an imposition upon urines.  
I do far more mislike these secret informations, 
Tac. 2. Hist.  when every rich man shall be made a proy. 
Nor gotten by complaining falsely of men.  Neither do I greatly approve of these laws for treason, if they be too severely practised, being oftentimes made as the only and singular offence of those, who are without fault. 
Plin. Pane.   
It belongeth likewise to Moderation, 
Not over frequent.  that the exactions be not over often, 
Tac 4. An.  and the Provinces be not overcharged with new burdens.  
Thou shalt not every day invent new ways, 
Nor new still invented.  nor frame divers new words to enrich thee, 
4. Hist.  viz. the hundredth part; the fortieth part; the fiftieth part; tribute for pillars; tribute for doors: which the Romans' called Centesimae; quadragesimae; quinquagesimae; columnaria; Hostiaria: 
13. Ann. Caes. 3. Bel. Civil.  * And such other names of unlawful exactions which these Grypes' have invented.  
Observe thou the ancient names, 
The Officers that gather money are to be kept short.  and take heed likewise that thy levies may be made without covetousness and cruel●y of the Officers, 
4. Ann.  which I termed Constraint, the third salve. Drive both these from the, Covetousness which worketh by deceit, and cruelty by force. But by the first (I mean deceit) the danger to thee is great, and almost inevitable.  

Festue.  These kind of Officers are all of them such Catchpoles (which I speak without prejudice to honest men) more ravenous than Cats. 
Lucian.  Whose study is how they may fleece men: 
Who for the most part are wicked, and ravenous Harpeys'.  * and lay the gain in their own lap: 
Arch. loch. Lampr. Conm. Caesar. 3 de bell Civi. Plan. Aul.  making a little benefit to themselves out of the Prince's profit, and besides the ordinary levying; serving their own private commodity. To be short, they are men of the race of Geryon, having six hands, whom if Argus with so many eyes were set to keep, they would beguile him.  
And yet they are to be restrained and bridled, or else they will bring thee to destruction. I say, these dogs will eat and devour their own Action. 
Varro in Fragm. Tac. 4. An.  But how wilt thou be able to control them? with a double caution. First, 
A double means to beware of them. Choice of new, & Removing the old.  that thou commit thy affairs to men of greatest trust. Next, if they deceive thee, rid them from thee, and likewise punish them: but after what sort? 
Plin. Pane.  by the law of like: they rob others of their money, let them lose what they have. They are to be used like sponges, and when they have drunk their fill, they are to be pressed. If any thing may amend them, 
Yet neither of these ways is of sufficient assurance.  surely this will, though I fear it. Why should I deceive thee, Mucianus and Marcellus may succeed, and rather other men, than other manners. Repress deceit by laws, and it will by wonderful slight and cunning rise up again: 
E Suetonijs Vespa. cap. 16. Tac●t. 2. Hist. 6 Annal. Plin. Pane.  * Compass it about with Nettles and toils of a thousand penalties, 
Var: ● Frag.  and it will escape them: this shining gold doth so dazzle men's eyes: and taketh so deep impression in all men, 
S●phoc.  that it is not accounted evil that bringeth in gain.  
Now likewise thou must beware of cruelty and force, 
Violence is to be avoided in levying tributes.  lest that which hath by so many years been suffered without murmuring, be not by new rigour converted into envy. 
Tac. 13. An.  give commandment that exactions be taken with moderation, and as this word* 
Nam Tribuo divido.  Tribute doth import, by equal division. This helpeth much (especially the poorer sort) when they may by little and little and by portions, 
Dio. 52.  contribute whatsoever is prescribed unto them. 
Every small thing is not to be taken.  Avoid as much as may be these extremities, when first their oxen, 
Tac. 4. An.  than their lands, and last their bodies, are delivered and forced to service, or labour: and especially that paying one certain Tribute they may not afterward be charged, but remain free and out of danger, 
Cic. 2. deoff.  to possess their own in quiet: and not be troubled with pillage, and the soldier: For if force and violence be not used, 
Tac. Agric.  they will willingly support all the charges of the state, although they be heavy to be●●e 
Let them live without disturbance, having paid their tribute. Especially from the soldier.  * but they do hardly brook them: 
Ibidem. 4. Ann.  * here-hence proceedeth anger and complaint, and when they can have no other help, they seek remedy (as sometimes it happeneth) by war.  
The fourth salve, 
Spare, and as need compelleth thee so spend thy tribute money. As if thou hadst the keeping of another man his purse.  is Expense, which I persuade not to be lavish but profitable, and such as is used in the family of a good husband. Who will be offended to be at a small charge for the common wealth, if they see thee live soberly, 
Dio. 52.  and moderately, not wasting any thing vainly? Let them understand that money is in deed levied for the common profit, and that thou art only a keeper and distributer thereof, 
Ari. 5. Pol. cap. 11. Tac. 2. Hist.  as the goods belonging to the common wealth, not as thine own. So thou oughtest to do. And not to lavish out and bestow in private, to the end thou mayest more greedily take from the common wealth: 
1. Hist. 2. Hist.  and in an ample and large fortune satisfy the unsatiable desires of thy favourits. 
Spend it not where thou 〈◊〉 but Where thou oughtest.  Neither do thou sport with thy money, 
Sal. Cat●l.  by vain delights, and superfluous costs, foully abusing that, thou oughtest honestly to keep and use. Let that be far from thee. 
Lamp. Ale.  Set before thee Alexander the Roman, who very seldom gave gold or silver to any man, but to soldiers: affirming it to be unlawful for him that was steward of the commonwealth, to convert that which the Provinces had contributed, to the private sports and pastimes of himself and his favourits. O virtuous man, 
Prodigal 〈◊〉 are ill● accounted of, & Soon drawn dry.  o worthy prince imitate him: and note those tyrants, 
Sueto. Ner. cap. 30. Stob. ser. 15.  who are of opinion that wealth and riches yieldeth no other fruit then prodigal and riotous wasting: Whom Crates long since, did liken to those figgetrees which do grow on the tops of steep and high mountains, of the which, men cannot gather the fruit, 
Ibidem.  but only Crows and Kites, that is, strumpets, and flatterers. 
Plin. Pane.  These men, although they catch and draw all things unto them, and hold that they have caught, 
Prodigal 〈◊〉 are ill● accounted of, & Soon drawn dry.  yet want they all things, even as though they had caught nothing, nor held nothing.  
But our Prince, 
Tac. 1. Hist.  who is wary in the expense of his own money, and sparing the substance of the common wealth, 
Sparing princes are to be commended, & Have always their coffers full.  which doth not consume his wealth upon jesters, counterfeits, not to such kind of abject and vile persons, 
Tac. 2. Hist. Plin. Pane.  hath ever plenty; and frugality alone hath that power, that it only sufficeth in steed of many liberal gifts and contributions. 
Sparing princes are to be commended, & Have always their coffers full.  A great friend of Augustus said once unto him, 
Maecen. apud Dio. 52.  that great substance was gotten, not so much by receiving many things, as not by losing many things.  
The fift and last salve is Equality, 
Charges are equally to be laid upon men without regard of hate o● savour  that is, that the contribution may be just and proportionable, in such sort, that no man either thorough malice, or favour, be either oppressed, or eased. 
Pli●. P●ne. Cic. 2. de off.  As the sun and the day do spring in common to all: So the Prince ought not in any wise to purchase the commodity of some, or the discommodity of others, but maintain all men under one equity. Thou wilt scarcely believe, 
The hoisting up of some and exempting of others, breedeth hatred  how much men are perplexed where there is inequality, a certain kind of envy being rooted in the hearts of all men, 
Tac. 1. Hist.  whereby they do measure alike the profit of others with their own loss.  
Now there is one only means to maintain this equality, 
The valuing of every man 〈…〉.  the assuring of every man his substance, 
Liu. 1.  a most profitable thing to advance a kingdom to greatness. Wherefore have I not cause to wonder, to see the same at this day, either unknown or neglected? Surely yes, seeing it is a matter of so ready and familiar example (for what Commonwealth hath ever been without it, that hath but had a show of goodness?) and therewithal the use thereof so manifest. 
Lib. 12. de Leg.  Plato saith truly, that it is available to many matters, that every man do make a valuation what wealth he is of.  
Surely it is profitable to many things, 
It conducteth to the full knowledge of the commonwealth. To know the number of men of war. To impose the 〈…〉.  for hereby only it cometh to pass, 
Flor. 1. ca 6.  that what difference soever there is of possessions, of dignities, of ages, of several sciences and offices is seen (as it were) in a Table. By that means, it is known by record, what men and money, 
Liu. 1.  every town and people, may bear the charge of and set forth. To conclude, it is necessary in civil policy, to the end they may rightly every year dispose of the tributes, 
Cic. 2. in Verr.  equally, according to the valuation of every man. Therefore if thou art wise, revoke it again for thine own benefit, and the profit of the common wealth: and the Censors being chosen, let them value the ages, races, families, 
3. de Leg.  and revenues of thy people: 
2. in Verr.  to whom do thou give absolute power, to set down the uttermost estimation of their substance.  
But by whom shall they be chosen? If thou wilt give credit unto me, 
The Ce●sors are to be chosen by the people.  the people themselves, 
Ibidem.  shall make choice of them, to take away all hatred and suspicion in executing their charge, which of itself is very troublesome, that they may with greatest care elect those to whom they do refer the greatest trust of their substance.  
But how many aught to be chosen? 
Two in every City.  Let there be two or three in every city. 
Ibidem.   
How often shall the estimat of their substance be made? 
The 〈◊〉 of their substance i● to be renewed.  Herein there is a difference of opinion: 
Ari. 5. P●●. cap. 8.  and in some cities it was done yearly, and in other greater cities from three to three years, and from five to five years. For myself, 
Yearly, by the author's opinion.  I believe it were more certain and better, that it were every year, by reason of the departure of some citizens, and repair of others, the alteration by death, the increase or diminishing of their revenues.  
Well, 
Of censuring of manners.  from this Censuring, not turning much out of the way, I pass to the office of a Censor, which is the third matter that breedeth hatred. Of the imitating whereof, I should to small purpose discourse, if I did not first speak of the way how to practise it. 
Which at this day is either unknown, or despised.  For being most profitable in the use of our life and manners (the miserableness of our age is such) that we see it so defaced thorough forgetfulness, 
Cic. 5. de Repub.  that it doth not only remain destitute of honour, but is likewise altogether unknown. Wherefore first we must make it manifest, by the definition thereof: 
What it is.  and I term this office of a Censor to be A punishment concerning manners, or those excesses which are not forbidden by laws. 
Without it the commonwealth, aboundeth in mischief, or Perisheth.  For the proper duty thereof, 
Dio. 52.  is to correct those things which deserve not to be puninished, yet being neglected or continued, they minister occasion of many great mischiefs. 
Tac. 3. An. Val. 2. ca 9  Yea being tolerated, they do, by little and little, wholly subvert an estate. For what availeth it to play the men abroad, if we live like beasts at home? Truly if both duty and shame, 
Ibidem.  did not restrain every particular person, we should be nothing more assured, to have heaped up riches even to the skies. 
Cic. in Pis.  This then is to be appointed as the Mistress of shame and modesty, 
It is to be established by this bond.  and choice is to be made of some one or other, as the corrector of manners, and master of the ancient discipline, that they may stand in fear of somewhat else, besides the laws, 
Tac. 2. Ann.  and that all men may know, that if there be any default in their manners, they shall not want an officer to correct them. For I do distinctly subject these two, 
Manners is the matter it works on.  manners, and excess, under this office of a Censor.  
By manners I understand, wantonness, lust, drunkenness, quarrels, perjuries, and all such other things, 
What things are to be corrected in young men.  which Honesty & Modesty do condemn. Wherefore our Censor shall chastise every age and sex, 
Sal. ad Caes.  he shall cut off from youth ill practices, and unlawful desires: 
Old men. In The common people.  From old men, 
Ibidem.  those pleasures which their age cannot entertain without discredit. From the people in general, Idleness, 
Ibidem.  that they may apply themselves about their business, and by that means be withheld from hurting the common wealth. 
Ibidem.  To conclude, he shall do his best, that all may endeavour goodness and pains taking, not sumptuousness, nor riches. 
Excess likewise min●stieth matter for it to work upon.  For in like manner these things are to be restrained: that is, Excess, 
Tac. 3. An.  the which otherwise would grow infinite in every thing, where money might be prodigally consumed.  
I limit Excess in these four things, Money, Buildings, Banquets, and Apparel: but especially in money, which is the nurse, or rather the mother of Excess, and of many other mischiefs. 
Which springeth of abundance.  effeminate riches have poisoned all ages with dishonest superfluity. 
Iwe. Sat. 6.  Wherefore our Censor above all things shall take away the use and estimation of riches, 
Sal. ad Caes.  a most dangerous plague. O Prince, wherefore dost thou linger herein? It concerneth thee greatly, 
It concerneth the Prince to diminish their substance, & The state.  that there be not any who doth overmuch exceed, either in wealth or friends. 
Ari. 5. Pol. cap. 8. Tac. 11. An  The force of gold and riches are hurtful to the Prince, yea to the state itself. Hear the voice of the Oracle, 
Val. 4. cap. 3  That family, that city, that state, may easily conserve itself, where covetousness & lust have least force and credit. 
By too much wealth, they come to ruin.  * I have often heard, 
Sal. ad Caes.  that many kings and cities have lost their authority thorough their abundance, who being poor, had their beginnings from virtue.  
But it much more regardeth the good of the subjects, 
Ibidem.  for where covetousness is become mistress, 
It likewise is profitable for the subjects.  neither discipline, nor good arts have their full force: 
Ibidem.  faith, honesty, shame, chastity, and all other good things are little set by. 
For where ●iches are, there are vices.  Likewise, he that so much embraceth riches, cannot be cherished of virtue, nor beloved of God. 
Ibidem.  * Neither is there any mortal man, who can lift up his mind, or enter into consideration of heavenly things, if he ceaseth not to flatter his body, and to take too great delight in his wealth, 
Ibidem.  Wherefore our Censor shall do very well to take away this inevitable desire, to gather riches together, or at the least he shall diminish it as much as possibly he may: 
Ibidem.  and tie up Covetousness, 
Covetousness is to be restrained, & Usury.  this fierce, cruel, & insupportable beast, this inveterat evil in cities, 
Tac. 6. An.  this disease of usury, lest it be moved as it pleaseth the wealthier sort, 
Ibidem. Cic. 2. de off.  to the end that household matters may be provided for by those means, 
An unhonest kind of gains.  which are far from dishonesty. Finally, 
Sal. ad Caes.  he shall forbid wastefulness, and he shall limit expenses. Concerning houses, 
sumptuousness about building.  he shall take order that they be not overproudly built, nor over-curiously decked, and beautified with pictures, 
Ibidem.  tapistry, and other exquisite works. Poor fools, 
Ibidem.  who desire rather to set forth any thing to sight then themselves: and therein he shall procure that there be a moderation in silver vessel, 
Tac. 2. Ann.  in movables, and in all matters of household.  
Touching banquets, 
Concerning banquets.  he shall condemn these overdaintie appetites, 
Plin. Pane.  and reform these gluttons, who do make search, both by sea and land, only to please their taste. And to knit all in one word, 
Tac. 3. An.  he shall provide, that the expense of the table be not excessive.  
In matter of apparel, 
Ibidem.  that men and women, 
Touching apparel.  the nobility and the commonalty, be not appareled alike, and that they who excel, 
2. Ann.  by reason of their degree and dignity, may use a certain kind of attire by themselves.  
Dost thou make small account hereof? 
These things are of great importance. And from hence for the most part spring innovations.  Thou deceivest thyself, 
Sen. ep. 115.  Superfluity in banquets and apparel, are tokens of a diseased city, or which is rather in danger of death. For these things do stir up youth, 
Sal. ad Caes.  after they have spent their own substance, to do wicked acts. Their goods are wasted their faith perished, 
Cic. 2. in Cat.  yet notwithstanding, the same desires remain with them, as when they had abundance. What other thing are they like to do, 
Sal. ad Caes.  then to disorder those things that are in order, and by vice to seek to purchase new means? Know this for sure, that in a common wealth it will breed a seminary of the race of Catiline. 
Cic. 2. in Cat.  The eye of wisdom knew this well, 
Ari. 5. Pol.  who said, 
Or alteration.  alteration is made in an estate, when men consume all in living prodigally, for these fellows bend their studies to innovat matters, and either they themselves are very near tyranny, or else they call others thereto.  
These are the things which we would have brought to pass of our Censor, 
The Censor his weapons.  but with what weapon? with a two edged sword, 
Reproach. & Punishment to those who persever therein.  of reproach and punishment. The first properly belongeth thereunto, and in times past it was only used. The judgement of the Censor (saith Cicero) doth for the most part bring no other evil with it, 
Ci. 4. de rep.  to the party condemned, but shame. 
Idem pro Cluent.  * For his power was established, to give cause of fear, not loss of life. 
Reproach. & Punishment to those who persever therein.  But as now adays the manners of men are, so would I severely add the second remedy. But what if some did become so impudent, as to learn to forget shame? 
Sen. ad Ser.  * Not only taking delight in the enticements of pleasure, 
Val. l. 6. c. 9  but even in the infamy thereof? Surely I would chastise them, 
Plin. Pane.  and trace them out certain marks upon their brazen forehead, where no blood were left. The first remedy is but too common, and is but as it were a sound in words, 
Sen. Natur. Quaest.  without any effect at all.  
Thus you see, what may generally be said concerning the office of a Censor. 
An exhortation to establish censuring of manners again.  O Prince borne for the good of mankind, establish, or rather re-establish it. 
Ci. pro Mar.  Thou seest that all things are thrown down, and by the force of war beaten down, and trodden under foot.  
In the name of God raise them up again, 
Which is profitable at this day, if ever it were.  cause Faith to return back, 
Ibidem.  correct voluptuousness, and bind together, by severe laws, those things which being decayed, are scattered here and there. 
It is followed with envy.  I deny not, but that this enterprise at the beginning will be very uneasy, 
Sal. ad Caes.  because it is a new thing, because it is contrary to the opinion of the common people. For the multitude love their pleasures, 
Ari. Eth. 1. cap. 5.  and consequently live dissolutely. 
Sal. ad Caes.  Nevertheless take in hand the good of the estate, 
But herein envy is not to be accounted of,  and pass thorough all dangers. What dost thou stand in fear of? 
or  Thou oughtest rather to labour for the safety of all men, 
Ibidem.  then for their pleasure. 
The opinion of cruel.  With wise men, 
Ibidem.  it will be accounted Clemency to withdraw them from their folly, and false pleasure. 
Ibidem.  * Not if thou dost wink at that which is evil, dissemble their faults, and with their present pleasure, give consent to their future mischief. 
How it may be mitigated.  And notwithstanding thou mayst easily mitigat whatsoever seemeth sharp, by this triple observation.  
First, 
First by the life of the Prince.  if thou submit thyself to be censured, that is, if thou frame thy life by the same rule, thou wouldst fashion other men by. O how gentle and effectual, should this censuring be. 
Plin. Pane.  We are directed hereby, we are converted hereby. And thou thyself, 
Tac. 3. An.  by thy behaviour and life conformed to those of former time, shalt be the chief author of a restrained kind of manner of living. 
Plin. Pane.  For surely, the life of the Prince is a correctresse of the behaviour of men, yea a perpetual correctresse.  
Secondly, if thou do not reform all things at once, 
Next by the modest correcting of faults.  but by little and little, reduce them to the ancient order. * 
Tac. 3. An. Ci. pro Silvius.  For there is none amongst us all, that can be so soon reform, nor change so suddenly his disposition, or alter his nature. There requireth time herein, and there are certain vices which the Prince may best abolish by a little sufferance. 
Sen. 1. de Clem E Tacit. 3. Ann. Val. 6. ca 9  * Shame will work the best alteration in some, in others necessity, and even a loathing of it in others. For the mind of many men, wandereth thorough mischief, but doth make no abode there.  
Thirdly and last of all, 
Lastly by distribution of rewards.  if thou dost distribute rewards to the good, who will believe that thou art rigorous, but in regard of the love thou bearest to virtue, when they shall see thee so loving to those that possess it? Solon said long since, that a common wealth was maintained by reward & punishment. 
Cic. ad Brut. Ep. 16.   
True it is, for the reward of good men, 
Plin. Pane.  and punishment of the wicked, maketh men either good, 
Which are forcible spurs to virtue.  or bad. Thou shalt always see, that where honour and profit is hoped for, men take pains, and put themselves in danger. 
Liu. 4. Iambl.  * What so is in honour is augmented and increaseth, & that which is in contempt, declineth, and dimisheth: and this is a most manifest sign of a kingdom well established. Use it then and take heed that thou being a Prince, 
And are continually used in a good government.  it may not be said of thee, that they which have done well, 
Plin. Pane.  have had no other recompense, than the contentment of their own conscience.  
I have ended my discourse concerning hatred, 
The conclusian, and an admonition that all hate cannot be avoided.  whereunto I add this, that this plague is so far grown in kingdoms, that I know not, if any art, or policy, may thoroughly root it out. 
Sal. ad Caes.  For liberty is desired, as well of good men, and bad, as of valiant men, and cowards. Wherefore we hate them by nature, that seek to take it from us. 
Some small thing will always remain.  Now every Prince doth abridge us thereof, 
Sen. de Pro.  therefore albeit that thou do that thing that no man may in reason hate thee, yet there will always be some that will malign thee, but make thou no account thereof. 
Such is the nature of the common people. Which is slightly to be accounted of.  He that feareth hate overmuch, 
Sen. Oedip.  knoweth not how to bear rule, I mean this light and popular hate, for there is, I know not what kind of malice, 
Plut. Polit.  and repining in all people, against those that govern. And it was most truly spoken by a great king, 
Idem Apop.  that it was a thing accustomed to Princes, to bear hard speeches when they do good. Thou shalt therefore comfort thyself with this speech of Augustus, 
Su●to. Aug. cap. 52.  ●t is sufficient, 
Whilst good men make account of thee.  if we be assured that none can do us hurt: and likewise with the opinion of the best and soundest judgements, because that the grave verses, 
Plin. Pane.  and perpetual honour of Chronicles will one day make thee famous, and not these brief and popular praises. 
Tac. 4. An.  * Posterity will give to every one his due honour.   

CHAP. XII.  
The definition of contempt, the blame thereof, what things engender it. That a wise Prince ought to avoid it.  
THere followeth contempt, which we did make the second vice to overthrow a kingdom, which as it serveth for our purpose, 
The definition of contempt.  Is a vile and abject opinion of the king and his estate, imprinted as well in the subjects, as in strangers. 
The hurt that proceedeth thereof. Authority is the soul of a state.  A most hurtful thing in kingdoms, whose soul and life, is the authority and good estimation which is had of him who governeth. For what other force is there that effecteth this than that the soul of one alone, yea and sometimes of an old and impotent man, 
Sen. 1. de Clem  doth command so many millions of men?  
All that we see is governed and ruled by that alone, 
Cic. pro Cl●.  as it were by a certain godhead. 
Sen. 1. de Clemen.  * And like as the feet, the hands, the eyes, do service to the soul, & by the commandment hereof, either we are in rest, 
Without it, one cannot rule so many.  or we labour: 
Ibidem.  So this infinite multitude is governed as it were, by the soul of authority. But who can govern without it? 
Liu. 3.  The force of commanding is in the consent of them that obey. That consent springeth of estimation, by the which youth, 
Lucan. 5.  which is to enterprise great matters, doth fear one particular person. 
A kingdom without it cometh to ruin.  Take estimation away and take away the estate: and all this web of commandment, will run but into many thirds, and small pieces: 
Sen. 1. de Clem. Lu●r. 5.  * this ancient majesty of the royal throne and their sceptres without, it, will be soon overthrown. 
But contempt is an adversary to authority.  But what doth more apparently take away this estimation than contempt? 
Arist. Rhet. 2. Cap. 2.  which is the action of the opinion concerning that, which we believe, is of small value, or no worth at all. Contempt then is the death and destruction of kingdoms: yea in some respect more than hate. The Philosopher hath taught it us. 
Idem. 5. Pol. Ca 10.  Whereas there are two causes for the which we lift up ourselves against Tyrants, 
Therefore it is the plague of kingdoms.  Hate, and Contempt, one of them which is hatred, must needs bend itself always against Tyrants: But many causes of their overthrow are engendered of contempt. O true Phoebus casting always the beams of thy light a far off. Surely it is so. 
In some respects more than hate.  The first cause and motion of the destruction of kingdoms most commonly proceedeth from hatred; but the last, and that which hath most force, is contempt. For the first is slow, or to speak as the Poet doth, is nothing hardy, if it be not armed by the latter, being oftentimes let by fear, which Tyrants have for their sanctuary: and therefore not without cause this hateful verse which hath been the overthrow of many, 
Sen. 1. de Clem  hath pleased them: So they fear me, let them hate me. 
For contempt straightways giveth the onset.  For so long as men are withheld by this bridle, they rather desire, then dare enterprise any thing: But contempt doth let lose the bridle of fear, and breedeth this, 
Yet is it not over frequent against Kings.  that not thou only desirest, but darest and givest the onset, and therefore the mischief thereof is most certain.  
But will it often come to pass? I am not of that opinion; 
Plin. Pan.  because the fortune of the Prince, is not so far from any other danger, as it is from a base kind of humility. 
Idem. 8. Ep. vlt.  * Is he likely to be contemned who commandeth and beareth the sword to punish? Not except he be lowly, and abject, and such a one, who first despiseth himself.  
I affirm it cannot often happen by contempt only (for 
Especially lawful Kings.  I have already said that it is intermingled with hatred) especially if the Prince be lawful, and legitimate: Notwithstanding, because it is a thing which may fall out, I will instruct thee how thou mayst avoid it, yet but in few words. Why should I spend much speech herein? Have I not sufficiently fortified this way in squaring out authority? Surely yes, 
Arist. 1. Top. Cap. 8.  if this saying be true, that the precepts of things contrary are alike.  
Now contempt against the Prince proceedeth principally from these three. 1. 
The beginning thereof.  The form of government, 2. the fortune of the Prince, 3. and his behaviour.  
Concerning the form of government, 
From overmild government.  if it be more mild and lose than it ought, which fault they commonly make who do use overmuch lenity, 
Cic. ad Att. 5. Ep. 14. Tac. 2. Hist.  abandoning themselves immoderately to the popular favour, and affecting the praise of men, even of the basest sort. 
Which thorough liberty is hurtful to the common wealth.  These are doublie hurtful to themselves, and the common wealth, who do drive all reverence from the common people, and give them leave to offend. 
Arist. 6. Pol. Ca 4.  The liberty which is given to every one to do what pleaseth them, cannot repress the natural corruption, which is engrafted in every man. It was long since wittily spoken by a bold fellow to Nerua being now old and grown weak, It is an evil thing to be governed by a Prince under whom no liberty is granted: 
Dio. in Nerua.  But surely it is a far worse to be ruled by him, under whom all things are permitted, to all sorts of men.  
And not only this mild manner of governing breedeth contempt, 
It likewise springeth from an unconstant government.  but likewise an unconstant kind of governing, which varieth from the decrees and laws, whereof this may be said, 
Or  It is a field for all winds. 
Adag.  Especially if the Prince himself be noted, 
From a wavering Prince.  to be of a changeable disposition: 
Tacit. 2. Hist.  whom men do deservedly contemn and fear as an inconstant person, either for sudden offences, or inconsiderate favours.  
Likewise if the form of government be careless, 
Likewise from a careless government.  as when the Prince neglecteth all things, 
Ibid.  and overpasseth matters though they be of great importance, having scarce given them the hearing. 
Ibid.  * Thinking he hath enough, if he have to serve his turn for the present time, taking no further care. Or else, when he bestoweth his offices which are great, and perpetual without consideration. What should let them to despise such a one and follow others, 
4. Ann.  when he casteth off his own defence, and as it were of his own accord seemeth to exclude himself out of his kingdom? 
3. Hist.   
Secondly, contempt proceedeth from fortune: as when she showeth herself to be a stepmother, and not a mother: 
Also when fortune is still contrary.  and that she setteth her foot of malice, 
Ex ovid. de Tris●. Tac. 2. Hist.  against thy desires. Know this to be true, in thy prosperity men will strive to do thee service: if fortune cross thee, all men will in like manner withdraw themselves from thee: yea, they will rise against thee. 
Scholar Theo. Tac. 1. An.  When an Oak falleth, all men run to gather wood thereof.  
Moreover, if fortune either doth not give thee supporters, 
For want of children.  or if she take them from thee whom thou dost lean unto, I mean certain successors or children. Thou shalt be greatly despised for this cause, and they will follow the hope of a new sun rising. Alexander the great knew this well, 
Curt. 6.  and complained thereof, saying, my lack of issue, in that I am without Children, is despised. 
When thou hast a certain successor of thine own it doth establish it,  For indeed as the Tragical Poet saith, 
Euripid. Tac. 5. Hist.  The fortress of the Court, are the King's children: and neither bands of men by land, nor navies by sea, are so sure a defence of a kingdom, as the number of Children.  
Thirdly and last of all, contempt proceedeth from the manners of the Prince, and especially from these: If he be given to lust, 
15. Ann.  and do defile himself as well in that which is lawful, as in that which is unlawful: For these womanish vices, do diminish greatly the reputation, not only of a Prince, 
Sen. de Bre. Cap. 6.  but even of a man. Others as one saith do fail in a more manly sort.  
It is a foul blot to abandon himself to venery and lust: 
Ibid. Tac. 2. Hist.  and so is it in those which are bound, and sold to riot, 
It springeth from riot and drunkenness.  and over pampering themselves: 
Ibid.  * who are drunken before noon: who as young Vitellij, or rather as young Calves, or like unto dull beasts, to whom, 
Ibid.  so soon as you give meat, they lie down and stretch forth themselves, taking as small care for those things that are past, as for things present, and those which are to come.  
Our guide of wisdom saith well, 
Arist. 5. Pol. Ca 10.  they which live dissolutely, become contemptible: and give many occasions of attempt against them: 
Id. 5. Pol. Cap. 11.  * for it is not an easy matter to set light by, or assail him that is sober, but one that is drunk; nor one that is wakeful, and always in action, but a drowsy person. Likewise they that have a dull spirit, 
Cic. in Piso.  they that are heavy and of a faint speech.  
Or other things of less moment: 
From external causes.  as to have an unpleasing countenance: to be overburdened with age: to be given to diseases: which do often breed laughter and contempt: 
Tac. 1. Hist. 4. Ann.  * As it is the custom of the common sort who account casual or external accidents as a fault: 
1. Hist.  * And do desire that their Prince might be of a comely stature and representation.  
Thou mayst draw many such like things from the fountains which we have laid open in the discourse of authority.   

CHAP. XIII.  
Whether mixed prudence, to wit, where there is deceit, aught to take place with a Prince? that some precept and instruction may be given thereof.  
IT seemeth unto me, that I have freely enough, and as they say with a full hand, offered thee of the best and purest wine, which I could draw out of the double spring of prudence. May it be lawful for me to mingle lightly, 
Deceit may be in a kingdom.  and join with it some dregs of deceit? I judge it may: Howsoever these zeno's do not think it good who do only approve the path which by virtue leadeth unto honour: 
Albeit some steam fellows deny it.  who do not believe that it is lawful that the reason which we have received of God, 
Cic. pro M. C●l.  to give us good counsel, 
3. de Nat. dear.  aught to be employed, to deceive, and do a mischief, whom truly in other matters I will most willingly believe: but herein how can I? 
But the conditions of men, and men themselves are against it.  They seem not to know this age, and the men that live therein, and do give their opinion, 
Ad Attic. 2. Ep. 1.  as if they lived in the common wealth of Plato, and not in the dregs of the state of Romulus. For amongst whom do we converse? To wit, 
Pro Ros. Com.  with crafty and malicious persons, who seem to be made of fraud, deceit, and lying. These Princes, with whom we are to treat, are for the most part of this number: and although they show themselves to be like Lions, 
Pers. Sat. 5.  yet are they in their corrupt hearts, dissembling Foxes.  
Let some man now come and tell me, 
Cic. 3. de off.  that we must do nothing treacherously, that we must not use dissimulation, nor do any thing deceitfully. O pure men, nay rather poor children. The Philosopher doth note, 
Arist. 5. Pol.  that kingdoms are subverted by subtlety, and guile. Dost thou say it is not lawful to conserve them by the same means? and that the Prince may not sometimes having to deal with a fox, 
A●ag.  play the fox, 
We must frame ourselves according to their disposition we are to deal withal. And that, if we respect the Princes, and the common wealths good.  especially if the good and public profit, which are always conjoined to the benefit, 
Cic. 3. deoff.  and profit of the Prince do require it? Surely thou art deceived: the forsaking of the common profit is not only against reason, but likewise against nature. 
Pro Plane.  * We ought all to stand as it were in some sphere of the common wealth, which when it is turned about, we ought to choose that part unto the which the profit and safety thereof doth drive us. 
Some such things are held to be good being to a good end.  Dost thou believe that any unlawful thing is mixed herewith? 
Cic. 3. deoff.  There can not be any. For that which is commonly reputed dishonest, for this cause will not be so. 
Ibid.  * He which regardeth the society and benefit of men, doth always that which he ought. 
A Prince that will not bend to this, is not in the right.  And therefore I beseech you be not so much astonished, nor offended, if by our judgement, this right and perfect reason hath not always the upper hand: 
Pro M. Cael.  and that we desire, that the Prince be of a notable and excellent wit, 
He ought to incline to that which is profitable.  and yet that he be able to intermingle that which is profitable, 
Tac. Agric.  with that which is honest. I say intermingle it, 
Not to that 〈◊〉 which is wicked.  for that he should wholly decline from that which is honest, there is no force, that can force me to persuade it. I blame indeed, and detest these words, 
S●l. Orat. Lepid●.  There is nothing honourable but that which is safe, and all things are honest that do conserve authority. And likewise these speeches, We bear rule, 
Sen. Thyestes.  as if we borrowed it, where nothing is permitted to him which commandeth, but that only which is honest. Let these opinions pack to hell from whence they came; as for me, 
Auct. Theb.  I confess I am he which doth forbid to commit mischief; I am master of equity, and of all good customs. My meaning is only that it be sometimes lawful, 
To fetch a compass in his journey: not to wander.  and reasonable to trace out indirect courses, 
Virgil. Cic. ad Lent. Ep. 9  in this tempestuous sea of the affairs of the world: and if we can not arrive at the haven by the right Course, that we turn sail, and alter our Navigation to attain thereunto. Who will blame me so far herein, or demand the cause why I forsake virtue? 
Others likewise do so.  Wine, although it be somewhat tempered with water, continueth to be wine: so doth prudence not change her name, albeit a few drops of deceit be mingled therewith: For I always mean but a small deal, and to a good end; Mothers, and Physicians, do they not often deceive little children, to the end they might beguile their improvident age by a deceitful taste: 
Lucret. 1. Ibid.  * and the deceit may not be perceived? And why should not a Prince do the like towards the simple people, or towards some other Prince his neighbour? 
When we are not strong enough, there needeth policy.  Surely when one is not strong enough to debate the matter, it is not amiss secretly to entrap. 
Pacuu.  And as the King of Sparta teacheth us, 
Plut. Lysand. & Apop. Isth. Od. 4.  Where we cannot prevail by the Lion's skin, we must put on the Foxes. I will always with Pindarus praise him, 
A Prince ought to hold partly of the Lion, and partly of the Fox. Young men understand this but little.  who in matters of variance doth make show to have the courage of a Lion, but in Consultation it is as crafty as a Fox. Be thou the like in time, and place, and careless of that these young men do say at school, or within doors: whom I know, 
Arist. 1. Eth. Cap. 3.  not to be capable hearers of civil doctrine, and much less judges: and surely this tribunal seat requireth a man, 
Old men, or they which have experience know it well. Some kind of persons rage too much against Machiavelli.  who is not ignorant of those things which happen in this life. 
Ibid.  Of such a person we shall easily obtain this, neither will he so strictly condemn the Italian faulte-writer, (who poor soul is laid at of all hands) and as a holy person saith, 
Basil. in Pro.  that there is a certain honest and laudable deceit.   

CHAP. XIIII.  
After what manner, and how far forth deceits are to be admitted. That there are three sorts of deceit. That some kind thereof ought distinctly to be received in a kingdom, and others rejected.  
NEither do I hold these things so strongly, that I will altogether let lose the rains to fraud and malice: let that be far from me. I will enlighten thee by some distinction, and will hedge this field of deceit within his bounds and limits, that thou mayest not wander at random. 
The general definition of deceits.  Deceit in general as it serveth for my purpose, is a subtle counsel, which swerveth from virtue or the laws for the good of the Prince and the estate.  
There are three sorts thereof, 
Their division.  1. light deceit, 2. middle deceit, 3. 
Into Light.  and great deceit. 1. Light deceit is that, which paceth not far from virtue, being slightly watered with the dew of evil. Of this kind I hold distrust and dissimulation.  
2. Middle deceit, 
Middle,  which withdraweth itself from virtue, and approacheth near to the confines of vice: in the which I put purchasing of favour, and deceit. 3. The third is that, which not only separateth itself from virtue, but likewise from the laws, by a forcible and perfect malice, 
& Great deceit.  of which kind treachery, and injustice are. The first sort of deceit I persuade, the second I tolerate, and the third I condemn. Consider all these three sorts by order.  
In light deceit I have first put distrust, which I will altogether insinuate into the Prince's favour: 
Distrust recommended to him that governeth.  For even as it behoveth him in all his actions to be linger and slow, so ought he to be in giving his consent, and in giving credit, that in all things he may proceed circumspectly, 
Sen. 2. de Ira.  & as it were being doubtful, I had almost said that he should not give credit to any thing, but to that he were an eye witness of. And although that credulity be rather an error, than a fault, 
Cic. Epist. l●b. 10. Ep. 23.  and that it easily slideth into every man's mind, how honest so ever he be: 
Credulity is a soul fault in him.  Notwithstanding the same is to be removed far from the Prince, in whom it is an occasion, 
Sen. 2. de Ira.  of over many mischiefs. Doth not he watch for us all? 
Cic. Phil.  It is then dishonourable and hurtful for all to see him fail, 
And an error committed thereby.  err, and be deceived.  
Not these Princes that are so simple and uncircumspect, how are they open to injury? They be undefended on all sides, 
Sal. jug.  and in all places, 
Tac. 1. Hist.  men enterprise against them with less fear, and greater gain. 
And oftentimes it is hurtful.  Yea men enterprise against them, credulity opening the way to the Traitor to hurt. 
Sen. O●d.  Let the Prince then stand upon his guard and defend himself with this Shield, 
For all things are full of treachery, & Dissembling every where.  in believing nothing, and in being wary in all things. 
Cic. Orat. post red. in Senat.  Dost thou think they are faithful to thee and thy friends? 
Sen. Hipp. Cic. ad Q. frat. Ep. 1.  Take heed to thyself, O deceitful life, thou dost hold all thy senses hidden: Yea too much the nature of every one, is as it were enfolded in many feignings, and covered I know not with what veils of dissimulation; the forehead, the eyes, the whole countenance, are for the most part liars, and the speech most of all. And as one said long ago, 
Arist. apud Laert.  O my friends, there is no friend: thou mayst with reason say the like: 
Especially in the Court.  For surely in Prince's palaces this word friendship is but vain, 
Plin. Pane.  and a thing of nothing; the effect whereof is banished: and albeit that thy Court be very great, 
Sen. Her. Oet.  and that thou art followed with an infinite number of people, and that thou goest abroad accompanied with a great train, nevertheless thou shalt hardly find faith amongst them all. 
Wherefore we ought to be wary, and mistrustful.  And therefore not without cause men experienced in policy, 
Cic. ad Att. lib. 2. Epist. 20.  in all their precepts of histories, and in the verses of Poets, command and forbid to trust, and slightly to believe. The Sicilian Philosopher doth murmur thus, Be thou watchful, 
Epichar.  and be thou mindful of this, not to believe any thing, these are the sinews of prudence. Another admonisheth us from Greece, There is nothing more profitable to mortal men, 
Euripid.  than distrust. What then? Thou wilt say unto me, ought I to trust no man? I give no such council, 
Yet we ought to trust some.  (for both these are held for vice, 
Sen. Ep. 3.  to trust all, and not to put confidence in any) but to trust a few, and but those likewise, whose fidelity by long use is known unto thee. 
Though but few.  To such men what is there In my opinion, 
Cic. ad Q. Frat. ep. 1. lib. 1.  that may not only be committed to them, but that they may likewise be credited with. I say in effect that thou oughtest to credit a few, but in show all men, that is to say, by thy face and countenance, 
Ad Lent. ep. 9  with the which it is most easy to dissemble. For herein thou oughtest to have regard to nothing more than that thou seemest to distrust. 
We ought to keep secret our distrusting.  Many have instructed others to deceive, 
Sen. ep. 3.  whilst they themselves fear to be beguiled. * 
Liu. 22.  Every man will be believed, and trust reposed in one doth commonly bind to keep one's faith.  
And therefore Dissimulation is necessary, 
Dissimulation is to be admitted.  which I have set down and taught in the second place: the which may rightly be sayd to be the daughter of distrust. But some one will say unto me, What needeth this dissembling, if there be a mutual faith between us? Dissimulation is that which discovereth the countenance, 
The use whereof stretcheth far.  and covereth the mind. 
Cic. pro. C●. Plancio. Fridericus si●e Sigismundus. Nanvariant.  It is so necessary for a Prince, that the old Emperor said, that he knew not well how to bear rule, that knew not how to dissemble. And Tiberius being of the same mind, said, that as he thought, he loved no other virtue so much as dissimulation. This will peradventure displease some liberal and free heart, 
Tac. 4. Ann.  who will say, 
Cic. 2. de off.  that we must banish from all conditions and sorts of life, disguising and dissembling. 
And it is altogether necessary for a Prince.  I avouch, it ought not to be amongst private persons, but in a state I utterly deny it. They shall never govern well, who know not how to cover well, and those to whom the charge of a common wealth is committed, 
Pro Milone Lib. 10. ep. 9  must needs be tied to this. And to come to the effect of their determinations, they are constrained against their wills to feign, and dissemble many things with grief. And that not only towards strangers, or their enemies, 
Against the enemy.  (for therein this precept is allowed, that we keep secret the mischief under our tongue, 
Gregor. 15. Moral. Sen. Med.  and not blab it out, because that hatred being discovered, causeth them them to lose the opportunity of revenge) but likewise towards their own subjects. 
Against his own subject.  They which are so open, so simple without any counterfeiting, 
Cic. 1. ad Att. ep. 1. Ennius.  without frava, who carry their heart, as they say, on their forehead, shall never be fit to play their part upon this stage: 
Yet but mode●●●●●.  where in my judgement the dissembler of Afranius holdeth the chief place. 
Cic. pro Sex.  And yet in such sort, that thou play thy part comely, and with a good grace, 
Ari. E●h. 3. cap. 7.  for they which use to dissemble but a little, and in those things which are not seen and discovered, do appear gracious Contrarily, they which use it immoderately and to small purpose, are by right reputed unwise. For to what end serveth this cover, when thou art seen thorough it? Learn this once in all kind of dissimulation, Deceit is no deceit, 
Pla●t.  if it be not cunningly handled.  
Thou hast my opinion concerning light deceit. I now come to those of the middle sort, in the which purchasing of savour, or to speak more freely, corruption marcheth in the first rank. 
What purchasing of favour is.  This is, when thou drawest & allurest unto thyself the hearts and endeavours of those which by right appertain to another man. 
It is not only much used, but  It is an art at this day overmuch practised of Princes, the which alone in court for the most part (as Sallust saith of Fortune) doth move most matters as pleaseth her. 
Sal. ad Caes. Cic. 2. de off.  Cicero praiseth it marvelously, 
It is likewise profitable.  and made this the property of Prudence, to gain the affections of men, and to appropriate them to our own use. Which is done by two means, Persuasions, and Presents; by persuasions more seldom, but by presents very often: 
Most commonly it i● done by presents.  as at this day, 
Wherewith it is easy to corrupt some in every place.  all good customs are corrupted and depraved, 
Ibidem.  by making too great account of riches. But of whom are they not preferred, 
Sal. I●gur.  before that which is good and honest? And therefore if thou canst use this engine wisely and covertly, thou shalt find every where, those who are possessed with a pernicious desire to gratify and augment foreign liberty and power. * 
They disclose secrets.  Who do both sell the Prince and all that belongeth to him. 
Ibidem.  And therefore (keep this secret) even in war, 
Ibidem.  and amongst thy enemies thou shalt find aid. 
In war●e they betray.  What? 
Tac. in Agr.  This kind of fraud, hath it not pierced even to the sacred, and indevided bed of marriage? A most dishonest thing. 
Yea even women have been won hereby.  Yea women are likewise induced hereunto, or rather bought, 
Ari. 5. Pol. cap. 11.  to disclose and discover that, which maketh even against their husbands. 
Tac. 4. An.  I have read in Tacitus, that secrets were disclosed by the corruption of a woman Now the deceit herein is, 
What deceit is.  when for thy profit thou intisest another by an error or false tale, which many good authors do allow and maintain to be lawful in a Prince. 
It is allowed of by the opinion of ancient w●●ters.  Worthy Plato was of this opinion, that for the commodity of their subjects, 
5. de Rep. Lib. 8. epist.  it was lawful for Princes to use lying and deceit. And our Pli●e saith, that to deceive in time and place▪ is wisdom. And likewise a certain Poet affirmeth, 
Diphil.  I esteem that a false tale, if it be done for the common safety is not to be disallowed. 
It is usual with Princes.  And Princes do likely take pleasure in them, who I know not after what sort, do seek honour rather by a hidden bypath, then by a beaten way. 
Val. 7. cap. 3  * 
Tac. 12. An.  And they themselves do oftentimes fly from force, esteeming deceit to be stronger. 
Val. 7. ca 3.  And oftentimes by policy of counsel they achieve that, which the necessity of affairs, and want of time doth deny them. They deceive by speech, by letters, by Ambassadors, 
Sen. Thyestes.  and even the Ambassadors themselves, and do abuse them by whom they imagine to deceive others. 
Who do measure all things for their profit.  Why should I discourse any longer hereof, there are many that do believe with Lisander, 
Plut. Apop.  that surely the tr●th is better than falsehood, but by use, the excellency and dignity of the one and the other, is discerned. 
human reason doth tolerate it.  Thou must needs allow these things, if thou enter into consideration of human prudence. And why not? They are referred to the profit of the common wealth, which easily draweth and draineth to itself, all the venom of vice that is therein. And as in the application of medicines, they do with approbation, mingle venomous drugs for the good of the patiented, 
Plat. 5. de Rep.  so these things do seem profitable as it were a medicine.  
Add hereunto the common customs, & that these things thorough use, are esteemed as small matters. 
Sal. jug.  Nay likewise join necessity herewith. And that otherwise it were very hard for a good Prince to defend himself and his, from so many ambushes. For which causes also, I said before that I was of opinion, that these middle deceits, aught to be tolerated, and not wholly taken away.  
But what if I consider that upright and divine law? 
But sc●r●e God's law.  I do suck very fast and sweat. It seemeth to forbid us these things: these speeches proceeding from God, who is most pure and most simple, That every deceiver is an abomination unto the Lord. * 
Pr●u. 3. Eccl. 7.  And again, Use not to lie in any wise, for the use thereof profiteth nothing. And that I may take away all place of refuge, behold how princes are publicly admonished: Excellent talk becometh not a fool, 
Prou. 17.  nor lying lips a Prince. Thou which art a Politician, what repliest thou thereunto? The good of a common wealth? But a holy person withstandeth thee and saith, 
Aug. Ep. 8.  It is not lawful to lie, no not to set forth God's glory, and wilt thou do it for a little worldly honour, or a thing of nothing? 
Demad.  Take heed, beware lest this old saying be not proved true in thee, that while thou fightest for the earth, thou losest heaven. 
Neither can we so bring it to pass, or avoid it, but that some small sin will remain therein. A cave at concerning this matter.  Truly it is hard, either for you or me to find out any starting hole here, were it not that the said holy father saith: 
A●gu. in Psa. 5.  that there are certain kind of lies, in which there is no great offence, yet are they not without fault. And in this rank we deem that light corruption and deceit are only then, when a good and lawful king useth them against the wicked, for the good of the common wealth. Otherwise, it is not only an offence, but a great sin, 
Prou. 10.  howsoever these old courtiers laugh thereat. He that walketh simply, walketh surely.  
Now I come to speak of great deceit, 
Great deceit.  which I have ranged under these two heads, Treachery and Injustice. I find very few, that openly and in their discourses, do make reckoning of them, but in action over many. For concerning treachery how often have we seen agreements and covenants broken, by cavils and quirks, because they believe in their heart that we may mock little children with toys, 
Plu. Apoph.  and men with oaths? 
By ●launders they make a sport of treaties.  Wherefore it is enough for them to find the least gap in the world, for a colour of their dissembling: and they think by and by to be freed by an oath, we know all, how they are wont always to be perplexed: * 
Cic. 3. de off. Plaut. Aul.  And what so is agreed upon, is no agreement, and what so is not concluded upon, is a bargain, even as it pleaseth them. 
Cic. 3. de off.  O vain men, for surely fraud doth somewhat ease it indeed, but doth not altogether dissolve an And what do these men look for, 
Liu. 9  but to feel the wrath of God, 
But they do not deceive God.  whose Majesty they make a scoff at? For I believe certainly, 
I●od. lib. 2. de sum▪ bono  that who so sweareth, what art or disguising soever there is in his oath, God who is witness of the conscience, taketh he oath as it is meant by him to whom it is made and given.  
Now injustice is another deceit, 
The actions of injustice.  when against right and law, one increaseth that which he hath rather by mischief then craft. 
Ari. 5. Pol. cap. 10.  From this fountain do issue the little rivers of attempts, 
It taketh away those that are a let.  that is, openly or in secret, to subvert mighty and worthy men, in banishing them, as envious persons, which are hurtful to the estate. * 
Tac. 2. An.  And to forge occasions to this purpose, 
For some caus●.  or to take hold of them which are offered. For they think it were overgreat courtesy to rid themselves of them, 
1. Hist.  under colour of embassage, or honour. They do rather make them away, because it is an old proverb in Court, 
Plut. in Pomp. Dio. 43.  That the dead bite not. Likewise Caesar himself, 
Or otherwhiles for none at all.  who is so much commended, when he could not condemn one for any sufficient and probable crime, he made him away by some secret means: 
The cruel deceit of julius Caesar.  yea some were dispatched in his armies by treachery, 
Ibidem.  and attempts wrought against them by those of their own side.  
From the same head proceedeth this, 
Injustice likewise invadeth. In the change of Princes. Or in civil dissensions.  to covet other men's goods, and to watch the time, as in the death of a Prince, for the change of matters, is fit to effect great enterprises. 
Tac. 1. Hist.  Or in the troubles or dissensions of those that are near unto thee. For as Aristopanes saith, 
Plus●uli versus in Equit.  it is good catching of Eels, when the water is stirred. 
Tac. 6. An. Plut. Pomp.  And these great ones called to the succour of either party, 
It hath equity when it is armed.  do prevail against all. Let some one allege the laws, answer will be made, Will ye never cease to tell us of the laws, who have our swords girt by our side? Another will say, He that prevaileth with the sword, 
Id. Apoph.  knoweth best how to dispute of bounds. Those words & these precepts are in their mind, 
It measureth all things by profit  Whatsoever bringeth much profit, 
Cic. 3. de off.  is honest, although it seemeth not so at the beginning. Likewise the glory of a private family's is to conserve his own, 
Tac. 15. An. Ci. 3. de rep.  but to fight for that which belongeth to other men, is the honour of a king. If Princes should follow justice, and yield to every one that which is his, and that which they have possessed by force of arms, they should be turned to dwell in cottages, in great poverty. 
A kingdom is a school of deceit.  These men have on their side the school, but as for me, if every thing were well weighed, I should hardly find any thing that should persuade it me. What need I? It is truly written, 
Sen. Thyestes.  albeit no man teach the way of deceit and mischief, a kingdom will. I would rather consider this, if such things ought to be tolerated or rejected. Neither do they who approve these things, allow of any notable and open injustice. 
Many do allow some kind of injustice.  They only consent concerning some small injustice, and that when it is kept secret, and do affirm, 
jaso. Thessalo tribuit Plu. in Pol.  that it is necessary to be a little withdrawn from justice, in matters of small importance, to the end they may keep it in weighty matters. 
A●, ●o make one away without law.  For what say they? If one or other trouble my estate, and I cannot be revenged of them by the laws, without a greater trouble, shall it not be lawful for me to make them away secretly? It seemeth so, and this is to be reckoned amongst those not able examples which do draw a little towards that injustice, 
Tac. An. 14  which toucheth but certain particular persons. for the commodity of the common wealth. And what likewise? 
Either to bend or break privileges.  if my subjects have certain laws and privileges which are to my prejudice, may not I violate them? 
Plut. in ●la.  yes that I may, not only according to the laws, but also according to the ordinary use of commanding, to overrule the laws.  
Thirdly to conclude, 
To possess that which belongeth to another.  if a city or a province be commodious, and necessary for my estate, of the which if I do not cease, another will take it to my great detriment and continual fear, ought not I to prevent him? They to whom such things are profitable and allowable, will always do so, if they succeed prosperously. The event maketh many wicked things honest. * 
Sen. Hip. Dio. 48.  In such cases, the vanquished is always dishonoured and oppressed, 
Sen. Here. Fur.  and the conqueror praised and honoured. * 
And that only in respect of profit.  A happy and prosperous mischief is called virtue. These things and others of the same sort, are such that they are always of force, to draw a good nature from the right way, to run to that side where profit displaieth his banner. 
Aristotle his Prince is scarce good.  So Aristotle leaneth somewhat that way, and believeth that the Prince ought to be framed in such sort, 
Ari. 5. Pol. cap. 11.  that he be either altogether good, or half good, and not altogether wicked, but half wicked. 
Democritus Prince dealeth wrongfully.  Another renowned & ancient philosopher said, 
Democritu●.  that it is impossible that the best Princes, as the estate of matters doth stand at this day, do not commit some unlawful matter. Shall we be moved herewith, 
The Author's prince must not be unjust, but a little, and that upon extreme necessity.  not much surely. And as for me, I should be of this opinion, that the Prince in desperate matters, should always follow that which were most necessary to be effected, 
Curt. 3.  not that which is honest in speech. Then I say, let him decline gently from the laws, yet not except it be for his own conservation, but never to enlarge his estate. 
That excuseth some things.  For necessity which is the true defender of the weakness of man, 
Sen. Decl. l. 9  doth break all laws. 
Sen. Her●. O●t.  And as the Poet saith, He doth not hurt, who hurteth against his will. We must enterprise these matters with fear: 
With men, rather than with God.  God, even God, doth not he oppose himself openly? Who with his flaming spirit, doth blow these guiles of men before him, 
Plaut. Mil.  as the wind doth the leaves and the stubble? 
Who being pure, desireth all things to be pure.  He hath given us this instruction, 
Deut. ca 25.  The Lord is an enemy to all injustice. He threateneth, 
Eccl. cap. 10.  that one kingdom is transported to another people, for injustice, wrongs, and reporches, and divers deceits. 
The cause of the troubles at this day (if we● may say so to man) proceedeth from unjust government.  And surely I do freely confess that whereas Europe is troubled with so many commotions, that kings and kingdoms do burn with the flame of sedition and war, peradventure the true and just cause is, that the government of the most part of them is not just & right, 
Hom. Ili. 11.  They corrupt public laws, they drive justice from them, not fearing the word of God, therefore doth he rightly forsake them that leave him, and for these causes doth he daily send them woe, 
I●●ad. ●.  and will not cease to afflict them.    

THE FIFTH BOOK OF politics OR CIVIL DOCTRINE, WRITTEN IN Latin by justus Lipsius.  

CHAP. I.  
He entereth to speak of Military Prudence, with som● excuse, that he discourseth thereof, being not a soldier.  
But now thou eternal wisdom, 
Plaut. Tr●●.  with a cheerful countenance, and from my heart I give thee praise, and will ever be thankful unto thee, that thou being my guide, I have escaped these dangerous ways, and now am come, where I may with more ease follow on my journey.  
This peaceable prudence, wrapped with her long gown, 
The second part of military prudence.  hath long detained me: yet I have unfolded myself out of it, and made known my meaning, and now I am come to this military prudence, which is stern to look upon, but not so hard to discourse of, she presenteth me her cote armour, I accept thereof, and with my garment changing my speech, I now begin to set down precepts of war in general. 
Virgil.  Arm yourselves bring forth your weapons.  
But some will say unto me, 
He maketh a question whether he be fit to discourse of military prudence.  darest thou enterprise these things, 
Cic. 2. de ora.  who art but a schoolman? who in earnest, didst never see the enemy in the face, no not so much as their tents, and to be short, didst never execute the least part of any warlike office? 
Which he answereth he may, though not of himself.  Yea surely, even I dare undertake it, yet not in the trust I repose in mine own capacity or strength, but in their wisdom, from whom all this while I have borrowed, and taken. For what is there here of mine? 
Ancient authors lead him the way.  It may be a certain order, and composition of the discourse: but they do furnish me with words, and with sense, whom (I dare confidently say) Hannibal, or Cesar himself, would not refuse to hear in the same matter. For what is it that these wise, and worthy men, were ignorant of? And why is not their judgement herein good and sound? 
Who were taught by experience: & Great-men of judgement.  who partly were present, and did command in war? partly were conversant with the Senate, and with the people, where the like matters were ordinarily handled and discoursed of? They have then seen and heard: and that which is principal, 
Who were taught by experience: & Great-men of judgement.  they have with judgement observed the causes, and grounds of these matters, which were done there: and not only the apparences of the success of affairs, but even the causes of them. That Alexander, who was rightly termed great in martial affairs, was not ashamed to avouch Homer to be his Master, and to acknowledge him for such in matters of war: have not I more reason to assume these unto me? For that Poet (a worthy person sure, 
Historiographers are the masters of military discipline.  and a Poet above the reach of man, & yet but a Poet) what other thing hath he done, but chanted one only war, and that stuffed with fables? But these on our side (it is evident that I understand Historiographers) have faithfully written of wars and battles, almost from the beginning of the world, with a continued order, and with an unstained fidelity. And they have not only done this, 
They deliver unto v● instruotions thereof both in secret, and openly.  but oftentimes in the discourse itself, and in their digressions in their Orations, they have (as it were) of set purpose, intermingled wholesome precepts, and counsels, necessary for all accidents in martial affairs. What part belongeth unto war, or what art, that these men do not with examples set before us, and afterwards likewise explain in words? as concerning the army, 
Cic. 2. de. Orat.  the camp, the marching of the footmen, of joining battle, the besieging of towns, the munition, and victuals, the laying of ambushes, and the escaping of them, and all other things properly belonging to war. 
The Author hath ●pent much time in them.  Now, seeing there hath passed so many years that I converse with them, and do daily wander, with the curious eye of my understanding, by the spacious and pleasant fields of histories: why should it not be lawful for me, to know and have some judgement in them? 
Wherefore he may have some insight in them.  But some will say; Thou hast not seen this thou writest of. True it is. And therefore I challenge not to myself the use and handling of weapons, but only advise, and judgement, and that likewise tied to the opinion of other men. 
The very common sort of men give their judgement of war.  In all meetings, 
Liu. 44.  and likewise at feasts, (a God's name) shalt not thou meet with them who teach how to conduct Armies, who know where the Camp should be placed, in what ground garrisons are to be set, when we must come to handy strokes with the enemy, and when we must forbear them? And no man findeth fault with them. I am accounted a bold, 
Why should not the Author do the like.  and impudent fellow, if I speak of these matters according to the opinion of ancient Authors. Iphicrates in former time being asked, Who art thou, that takest so great heart to thyself? a horseman, or an Archer, or a Shot, or of any band of footmen? Quoth he, I am none of all these, but one who doth know how to command them all.  
I will partly imitate him, 
Who, though with his hand he be no Soldier, yet he is with his pen.  and say, I am no Captain, nor Soldier, but one who many times may persuade and counsel them in something. Therefore I will boldly march forward with a settled pace, and will as it were out of the gardens of ancient Authors, gather the flowers of sentences, and will weave and plate them in the garlands of these Chapters; which if it be well done, and with judgement, no man will blame me: If otherwise it happen, then will not I likewise deny, but that these things are As flying dust, 
C●cill.  and as the spoil and pastime of the wind. But the matter itself will show which of these two it deserveth the name of; the which now I enter into, and do put myself in martial order, and with Aristophanes, 
Ex Arist. Nebul.  do gene the onset with my advise, with my pen, and with my discourse.   

CHAP. II.  
This part of Prudence is recommended to a Prince, being necessary for the defence and safeguard of his kingdom.  
I Hold then, that military prudence is necessary to the Prince above all other things, so that without it he can scarcely be a Prince. 
The part of a Prince is to defend himself.  For how is it possible he should otherwise conserve his own person, his goods, and his subjects? A mere naked force, is not available to bring this matter to pass, if it be not tempered with certain industry, and counsel: that is, 
P●lib. lib. 6.  with military prudence. 
Which he can not without fortitude.  For in as much as there are two things, by the which every common wealth is maintained: courage against the enemies, and concord at home: Surely civil prudence, 
Neither is fortitude of force, without military prudence.  will amply effect the latter, but the former is not to be sought, or commanded any other way, then by military prudence; at the least with success. And therefore it is discreetly written, 
Tac. Agric.  that other virtues may be dissembled as we list, but this imperial virtue belongeth to a good Captain. 
The praise of an accomplished Prince.  And Homer did adorn his lawful and perfect Prince with this praise, that he was both a good governor, and worthy warrior. * 
Homer. 3. Ilyad. Cicer. pro Murae.  And indeed I must say what I think: Military virtue doth excel all others: 
The quiet, and stability of matters proceedeth from war.  For without it, what is it that possesseth life, or the quiet use thereof? Our country, the liberty thereof, the subjects, yea, Kings themselves, 
Ibidem.  are covered and kept safe under the defence and rampart of military virtue. Wherefore thou seest how this is with all earnestness to be embraced: and thou hast just cause to apply all thy senses to attain to this discipline, which is such as followeth.   

CHAP. III.  
The matter, and order of those things he is to entreat of. The definition of external war, and that in the enterprising thereof injustice ought to be avoided.  
ALl military prudence, is coversant in matter of war. War is of two sorts; foreign, 
War is two ●ol●●.  and civil. I define external war to 〈◊〉▪ Force and arms prepared, against a foreign Prince and people. Of the which I will speak first, and will reduce the universal precepts, which do concern it to these three heads. 1. Of enterprising war, 
What things are to be regarded in foreign war.  2. Of executing the same: 3. and of finishing it. If thou contemnest any of these three, or dost not manage them, as they ought to be, it will hardly fall out that any good event do follow.  
In the enterprising of war, I do admonish thee to have care of these two things, that all injustice, and temerity, be eschewed, but especially injustice: neither oughtest thou ever begin any war, but such as use and reason doth admit. For there are laws belonging unto war, 
Liu. 5.  as well as to peace; 
Martial laws are to be kept.  and thou oughtest to make war with no less justice, than fortitude. And therefore in every Common wealth, 
Cic. 1. offi.  the laws concerning war ought especially to be observed: For to run headlong to fight, 
Ibidem.  and rashly to come to handy strokes with our enemy, carrieth with it a spice of cruelty, and resembleth the bruit beasts. 
Otherwise war will be confused and continual.  Which custom if we admit, 
Tac. 4. Hist.  what other thing shall we behold, than war amongst all nations? And after the manner of barbarous people, 
Sal. ad. Caes.  we shall recompense death with death, and satisfy blood with blood. Let it be far from thee: 
Wicked precepts.  and let these speeches never make breach in thy heart: that there is right in arms, 
Liu. 5. Sen. Her. Fur. Lucan. 7.  and all things do belong to the strongest: Moreover, that the event of war, not the cause, is to be considered: 
justice is to be approved not by the event, but by the cause of war.  And this most wicked saying, that the conflict maketh the conquered culpable. No, no, my friend, thou deceivest thyself; It is not the conflict which doth approve a man his innocency, but the cause, although oftentimes I confess the success of war as an equal judge, 
Liu. 21.  giveth victory to him, 
Albeit the cause being good oftentimes the event is so.  on whose side right is. For the cause, as the Cape Bonae spei (of good hope) (give me leave to allude hereunto) will guide thee to the land of Triumph. The cause giveth us hope, 
Lucan. 7.  that God will be favourable to us: and by a certain inward, 
Propert. lib. 4. Eleg. 6  and secret force, the cause either putteth courage in the Soldier, or maketh him a coward: and if it be not just, shame forceth him to forsake his weapons. Yea, the Greek Poet durst write thus, 
Eurip. Erecht.  that he that undertaketh an unlawful war, seldom escapeth with safety. Yet that is but an overhard censure: 
Unjust war springeth commonly of two causes.  for we know sometimes it falleth out otherwise, for some secret purpose unknown unto us.  
Now all wars are unlawful, which are grounded upon no other cause then ambition and covetousness. Over many have that for their foundation. For if we dare confess a troth, 
Saell. in Fragm.  the only and ancient cause which pricketh forward many Kings, to wage war, is the extreme desire to rule, 
Idem Catil.  and to become rich. * 
Ambition. & Covetousness.  The coveting to command, is the matter they ground upon, to make war: and they deem the greatest glory, to consist in the greatest Empire. And this doth even happen oftentimes in men of greatest courage, and best wits, who think it a worthy matter, to seek cause of triumph upon every occasion: * 
Cic. 1. de off. Plin. Pan. Iwen. Sat. 10.  The spoils of the vanquished, their armour, and other trophies of their victories, are reputed by them things of more value, then worldly wealth. 
Sal. in Fra.  This is the reason that these kind of men make war against all men, * 
Ambition. & Covetousness.  but especially against those from whom they think to purchase the greatest spoil. Neither was this saying ever proved false, 
Tac. 4. Hist.  that they who set before them gold and riches, as the principal cause of their war, have passed many perils. 
Sen. Hippol.  And the Poet saith very well, that unlawful rage and desire of gain, and unconsiderate anger, do break the league of amity. Fitly doth he join anger therewith, which is reckoned amongst the unjust causes of war. For they that are stirred up with anger, or with hate, do often move war, 
Whereunto anger may be added.  which they should not. That holy Prelate doth condemn anger, 
August. contra Faust. lib. 22. Cap. 74.  and these other passions, the desire to hurt, the cruelty of revenge, a mind that is obstinate and can not be appeased, a brutal affection of rebelling, and a coveting and ambition to rule, and if any other be of this sort, in matter of war they are justly blamed.   

CHAP. FOUR  
He setteth down in order, and distinctly, those things which are required in the enterprising of lawful war: and especially for what causes the same aught to be undertaken.  
THerefore a Prince ought to avoid these things, and never to entangle himself, but in a just war. But thou wilt demand what manner of war is that? I said distinctly, that these three things maketh the war lawful, 
The right of taking arms belongeth only to the King.  the author thereof, the cause, the end. The lawful author is the Prince himself. Neither certainly is it lawful for every one, to open these gates of war. But the order of mortal men, 
Aug. contra Faust.  which is naturally inclined to peace, 
Or  doth require this, that the authority, and advise of enterprising a war, 
The sovereign. Magistrate.  doth remain in the power of the Prince: Or else with those in every common wealth, who supply the place of the Prince. And therefore Plato established it for a law, 
Lib. 12. de leg.  that if any in private, without the knowledge of public authority, did make peace or war, he should be held as criminal of a capital crime. 
It is always lawful to defend.  There are two just causes of taking arms; defence, and invasion. Of arms defensive, who doubteth? It is not only just but also necessary, when injury offered, is only withstood by force. * 
Cic. pro Mil. Ibid.  Both reason to men of understanding, and necessity to barbarous people, and use and custom to all nations, and nature itself, hath taught and prescribed this even to wild beasts, to repel always all manner of violence, by such means as they were able, from their body, from their head, from their lives. I say Defence is of two sorts, 
Not only a ●●ns self.  in regard of thyself, and in respect of strangers. In regard of thyself, when thou drivest force and violence from thyself, and thy subjects, and dost with arms defend thy liberty, 
Sal. Cat.  thy country, thy parents.  
Foreign defence is likewise two fold, when thou undertakest it in regard of thy confederates, 
But others: 〈◊〉 confederat●●  or of those that are oppressed. Cicero understood it of his confederates, when he said, 
Cic. de rep. 3.  No war is enterprised of a well governed state, but in respect of faith, or of the common safety. Surely faith forceth, and compelleth thee to help those, with whom thou are entered into league of friendship, and aid. Therefore the prince of Philosophers decreed, 
Arist. Rhet. ad Alex.  that we ought to take arms, to withstand an injury done to ourselves, likewise to secure and help our kindred, and those we are beholding unto, as also our friends and allies, which have been wronged.  
The reason is not much unlike in those that are oppressed, 
Or such as are wrongfully oppressed.  who if they are vexed with any outrage, or extreme tyranny, the common bond of society seemeth to constrain thee to help them. 
Cic. 1. Offic.  For he that doth not resist, nor oppose himself against an injury if he may, is in as great fault, as if he did abandon his parents, his country, or his confederates. Yea, 
Ambr. de Offic.  a Christian Doctor saith to this purpose: that fortitude which by force of arms doth defend a man his country from barbarous people, or those that are weak and oppressed, or such as are entered into league with us, from the violence of thiefs and robbers, is perfect justice. 
We must go 〈◊〉 further under colour of defence.  And this is right and lawful defence: herein only do thou persist, and neither move hand nor foot under this colour and pretext, to seize upon other men's goods; which the slowre of Roman eloquence doth confess the Romans' themselves have done, 
Cic. 3. de rep.  when he saith, Our Nation in defending our confederates are become Lords of the whole earth. I allow it not, neither do thou follow their example.  
Now Invasion likewise, is lawful and just, but not all sort of Invasion. This invasion is just before all the world, when thou dost revenge injuries done unto thee, and by the law of Nations recover thine own. For this is the first property of justice, 
It is lawful to invade, for proffered wrongs.  that no man do harm to another, 
Idem. 1. Offic.  except he be provoked thereto by open wrong.  
Thou seest the exception thereof, wherefore if any man doth forcibly take from thee thy goods, or thy prerogative, arm thyself, but yet upon this condition, 
But fi●st let him t●●e by challenge of right.  that according to the ancient order, thou first make Proclamation, that is to say, 
Plin. 22. Nat. Hist. Cap. 2.  that thou do openly red●maund those things that have with strong hand been wrested from thee. Neither is it lawful, 
Which is of more force than weapons.  when thou art wronged forthwith to raise war: but where as there are two ways to debate one's right, the one, 
Cic. 1. Off●.  by way of disputation, the other by force, for so much as the first is proper unto man, the other unto beasts, we ought only to have recourse to the latter, when we have no means to use the former. Observe this rule. For as often as any man submitteth himself to judgement, there ought to be a surcease of war, and according to the opinion of the king of a worthy nation, 
Archid. apud Thucid.  It is not lawful to move war against him, who is ready to do right, and make satisfaction, as to one who is injurious to thee. But if he refuse it, and withhold that which belongeth to thee, what may prevail against violence, 
Cic. lib. 12. Epist. 10. Liu. 9  but force and might? In this cause this saying is of force, that that war is just to those, who are compelled thereunto by necessity, and those weapons are sacred to those, who have no other hope left, but in their weapons.  
Now there seemeth another invasion to be lawful, 
It is likewise lawful to invade barbarous and wicked people.  albeit no wrong be done: as against the Barbarians, or those who do altogether abhor our manner of life, and religion, especially if they be mighty, and either have, or do invade others: The reason hereof is the punishment, and correction of evil. Saint Augustine said very elegantly, 
Epist. 5.  From whom the liberty of sin is taken away, he is overcome for his own benefit. And again, With those that worship God aright, 
Id. lib. de verb. dom.  even those wars are without offence, which are undertaken not thorough covetousness or cruelty, but thorough a desire to make peace, and to the end that wicked persons may be kept under, & good men may be relieved. 
A good end is required.  I utterly renounce all other causes, and do add this, as touching the end, which even in a good cause, may fall out to be bad. What if thou set before thee revenge? What if thy intent be glory, or a kingdom? Thou dost err: neither are arms to be directed to any other end (if thou desire that they be just) but to peace and defence. 
Which is peace.  Let war be undertaken, that nothing but quietness may be sought thereby. * 
Cic. 1. offi. Sal. ad Caes.  Wise men make war, that they may have peace, and endure labour under hope of rest.   

CHAP. V.  
temerity ought to be excluded from the beginning of war: and summarily, what things ought to be considered in the enterprising thereof.  
I Have sufficiently (according to my power) debarred thee from injustice, now I will likewise drive thee from temerity. For I would not have thee rashly, and upon every just occasion, 
Thou mayst easily wrap thyself in war.  enter into this field of Mars. It is a matter of great importance, that requireth deliberation, 
Sal. jug.  and that with leisure. For know this, that a war is easily begun, but very hardly left off, and the enterprising, and end thereof, 
But not so easily come out of it.  are seldom in the power of one person. And like as thou mayst easily cast thyself into a well, but canst with great difficulty withdraw thyself from thence, even so it is in war, 
Ibidem.  which may be begun by any, though he be a coward, but cannot be left off but at the pleasure of the conqueror. Wherefore if thou art wise, 
Thuc. 1.  take advise of every thing which may happen in war, 
All events are to be forethought on.  contrary to thy expectation, before thou enter into it. * 
Liu. 30.  Weigh with thyself both thine own strength, and the force of fortune, 
For war is doubtful.  and that Mars is common in war. * 
Ibidem.  That there will be on either side weapons and men: and that the success of matters, do never answer our expectation, less than in war. * 
Sen. Theb.  Although thou carry with thee all the strength of Greece, 
And fortune ruleth in wa●.  although that thy armed soldier do spread themselves far and ne are, yet the Fortune of war is ever doubtful. She hath sure great force in worldly matters, 
Liu. 9  but especially her power is seen in martial affairs. Wherefore albeit thou trust in thy riches, thou oughtest not to change things certain, for matters uncertain. * 
Sal. jug. Sen. O●d. Suet. Aug. cap. 25. Liu. 30.  Neither is it fit to trouble a happy state. What shall it avail thee to fish with a golden hook? * 
The dice are cast for the chee●e matters  The fortune of one hour may overturn those things thou already possessest, and the honour thou hopest for.  
Hereunto add the mischiefs which do necessarily follow war, 
Public slaughters are to be forethought on. Spoil.  the coming whereof is not only miserable, but even the fear thereof doth bring calamity. * 
Cic. pro leg. man..  The Plough is then in no account, 
Vir. 1. Geor  and other necessary tools lie cankered & rusty, the husbandmen being fled. * 
Sen. Hip.  Then mischief walketh thorough every house, 
Rap●.  without limitation or end: Neither doth any wickedness want example. And that which is worst of all, what shedding of blood, 
M●rther.  and what murder is there? it standeth in the temple, 
Luc.  and the slippery vermilion stones, are moist with much slaughter: There is no respect of age. * 
Sil. 1.  And when the weapons are thorough hot, what is free from their slaughter? what is it that seemeth not lawful to rage's? and when the hand is armed and li●ted up, what dare it not undertake?  
These are public evils, 
Private mischiefs are to be forethought on. The Prince in war committeth himself to hatred. He is said to be the cause of all ●uill.  but what if thy private mishap be joined to them? is not thy treasury drawn dry? 
Tac. 1. Hist.  and all thy money converted to the use of soldiers? Thou offerest thyself to perils, 
Quin. Decl.  yea and to reproaches For nothing is capable of slander and of hard words, so much as war. Whereupon one writ, When war is once begun, 
Thuc. 5.  it is necessary for Princes to hear evil speeches pass on them, and to be blamed for the loss that is done. And truly, 
Tac. in Ag.  this is no indifferent condition of war, that all men challenge to themselves those things that fall out prosperously: and what so happeneth cross and contrarily, they impute it to one alone. Which things if thou thoroughly consider, wilt thou not confess, 
In respect of these matters, all war is to be avoided.  that war although it be just, 
Aug. 19 de 〈◊〉.  is to be detested? especially of a godly and christian Prince, who according to the law of God, 
S●n. ep. 89.  aught to spare other men's blood as his own, and knoweth that man ought not to use man prodigally. 
Whereunto many stir thee up.  Therefore hate and contemn those Courtiers, 
Liu. 21.  who are the furics and firebrands of war. 
Tac. 11. Au  In which number sometimes the Nobility, who think to be in overmuch servitude in time of peace, 
As Noble men.  may be put. 
Turbulent persons.  But very often these fierce & turbulent fellows, whom thou mayst say, 
Thuc. 1.  are borne to this end, neither to be at quiet themselves, nor to suffer others to take their rest. Many times likewise strangers and exiles are of this number, 
Banished men.  who thorough hope, 
Tac. 3. Hist. ●uc. 1.  or fear do set forward and entice them to take arms, who are slow and slack therein. 
Under a public prete●t, but for their private cause.  For as the poet saith, Their private cause doth forcemen to enter into wicked war. I say their own private cause, not thine, nor the cause of thy estate, be not thou deceived herein. But why dost thou credit them? Be sure of this, that in such a case, every one will give his advise, but few will put themselves in danger. 
Tac. 3. Hist.  With one contrary success, all their affections will wax faint, 
1. Hist.  who at the first in a jollity did boast of their faith and courage. 
The name of war, is fury. The thing itself most foul  Wherefore do not thou believe them but upon good ground, and with the shield of this sentence defend thyself against all such false persuaders. War is sweet to them that have not had experience thereof, but he that hath tasted it, 
Pind. apud Stob.  his heart doth tremble greatly, as often as he seethe it coming. 
We ought very seldom to undertake war, but upon necessity.  Always consider and set before thee, worthy and fortunate Augustus (and mark it well) that he never made war upon any nation, 
Suet. Aug. cap. 20.  but being moved by just and necessary occasions. And would to God I might imprint this affection in thee, to remain peaceable and quiet without ambition, and yet not without power sufficient to defend thee. * 
Tac. de Morib. Germ. Plin. Pan. Tac. de Mo. Germ. 1. Hist.  Not provoking war, nor fearing it. * 
No● to enter into trouble, Or cause slaughter.  That is a more happy thing, then either thorough hope or fear, to endanger thine own estate and other men's fortunes: and to pass so far, that either thou must be forced to perish, or to become a murderer, which with good men is held to be equally as miserable.   

CHAP. VI  
Three things are necessary to make war. First a triple provision of money, of victuals, of ³ armour.  
I Have set down my precepts for the undertaking of war, now I come to the execution thereof: in which I consider, 
What the preparation of waris, and of how many sorts.  or rather want three things: Provision, Men, and Advise. I call Provision, Necessary things for war, to whatsoever use you will employ them, as these three are, Money, Victuals, Armour. 
It is to be made 〈◊〉 we undertake war.  For except thou hast these things prepared before hand, it is but a vain thing to think of war: 
Quinct. l. 10 Inst.  We ought first to make preparation for war, before we put it in practice. Yea thou oughtest long before to have all things in a readiness, 
Publius.  that thou mayst get the victory in a shorter space. 
Thorough war, ●●actions are either hateful or dangerous.  For if thou stay thy preparation till the war begin, either it cometh out of time, or else is unprofitable, for as a most wise captain of Athens did admonish, 
Peric. apud Thuc. lib. 1.  War may better be maintained where provision is already made for an army, then where men are levied on the sudden. Therefore a provident prince, 
Virg. l. 3. c. 3  before he begin war, ought carefully to consult of the whole army and the expense thereof, especially about money, which is so necessary, 
Money is the vital spirit of war.  that as the physicians do deny that men cannot walk without sinews, 
Petron. Sat.  so war cannot set forward without coin. Money is that which giveth it motion and life, and it is a true saying, 
Thuc. 1.  The greater part of the affairs done in war are brought to pass by policy, and power of money. For surely if thou look unto it, 
Neither are weapons available without it.  war consisteth not especially in force of arms, 
Idem. 1.  but in expense and charge, by the which weapons are made forcible and profitable. I have* 
Lib. 4. ca 9  before discoursed more at large concerning the force of money.  
Neither is the necessity of victuals of less use, 
The necessity of victuals.  without the which I will not only say there is no means to conquer, but likewise not to live. 
Vir. l. 3. c. 26  For, He that maketh no preparation of necessary corn and victuals, is overcome without stroke. As for other matters, they may be in time provided for, 
Id. 3. cap. 3.  but if order be not taken before hand for horse-meat and mansmeat, there is no remedy to be had in time of necessity. 
A double use thereof.  Therefore provision of such things ought to be made, for the double use of soldiers and strong holds. That the soldier want not while he is in his march or camp, 
Tac. Agric.  and that thy holds may be fortified and assured with all necessary provision, to endure a long siege.  
We may lawfully wonder at the foresight of the Romans in this behalf, who for both these uses in most towns had in store for a whole year, vinegar, wheat, lard, barley, 
Cap. in Gor.  and straw: 
The soldier is untractable.  and rightly blame our carelessness at this day, when beggary doth well nigh drive the soldiers to all kind of desperation. 
Lam. Alex.  * A hungry army, 
Cassiod. 4. Varr. ca 13. jamp. Ale.  cannot observe military discipline. And as that emperor said, 
Neither will hearken to a commander, when he is in want.  there is no obedience in the soldier, except he be well appareled, armed, shod, except he have plenty of victuals, and somewhat in his purse.  
In the third place I spoke of armour, whereby I understand, 
The preparation of Armour.  that the Prince have some armory, where he may have certain number of weapons, both for horsemen and footmen, as also artillery, powder, bullets, and such other kind of munition, which hath been invented either in our age, or in times past, to strengthen an army with.  
Hereunto I add shipping, 
Of shipping, & sea-matters. These things cause the Prince to be feared. And quiet.  and all kind of instruments belonging to the sea, if it be a Maritime country, and hath ports and havens in it. For it is hard to make provision for these things on the sudden, and they being once in a readiness, they are not only available in war, but though there be no war. 
Id. 3.  No man dare provoke or do injury to him, his kingdom, or people, whom he knoweth prepared, and ready to revenge. 
Id. 2.  And let him that desires to live in peace, provide things necessary for war.   

CHAP. VII.  
The soldiers which are fit to make war by land, are of two sorts. Horsemen and footmen. He maketh a short question which of them are most necessary.  
BY men in this place I understand, 
What men are, and their division.  an armed multitude fit to assail or to resist, which I divide into soldiers and captains.  
The soldiers again are of two sorts, horsemen and footmen. For surely there is need of them both: from whom proceedeth all the strength of warlike counsels, 
Tac. 1. Hist.  and without whom, albeit counsels seem to be of great wisdom, yet they are but weak.  
But whether horsemen or footmen be most necessary, 
Horsemen are better than footmen.  thou mayst well doubt. Polybius (surely a very expert writer, both in matter of war and peace) seemeth to extol horsemen, and to ascribe the principal force of victory unto them. 
Lib. 3.  Saith he, It is better for the use of war, to have the one half of footmen, and to be stronger in the number of horsemen, then to come to handy strokes with the enemy, being of like number. In some kind of skirmish I will not overmuch withstand it, but I deny it in a set battle, wherein I prefer the footmen. 
But only when they come to fight. During all the war, footmen are better.  For in the assault and besieging of towns, what great use is there of horsemen? Likewise in a hilly country, or where there are hedges? 
Vig. l. 2. c. 2.  Whereby it is understood, that footmen are more necessary for a state who march in every place. Tacit●●s knew this well, and did insinuat so much to the diligent reader, by a certain people in Germany named Calti, (quoth he) All their strength consisteth in their footmen, 
Tac. de Mo. Germ. Ibidem.  and he addeth, thou seest others go to skirmish, but the Cattis to war. And why should the force of footmen be less even in skirmishes? 
Yea even in the fight, if they be good men.  It may be they are longer in getting the victory, but more assured thereof. For it is the property of the force of horsemen, 
Ibidem.  either speedily to vanquish, 
To be equalled with horsemen, if they be well disciplined and marualled.  or to yield. But if footmen do observe a good order, and if they be experienced in war and well armed, which is done by military discipline, they do easily receive the chock of horsemen. 
Tac. 3. Hist.  The chief judge of all these things, gave this sentence, that footmen, 
Ari. P●l. 4. cap. 13.  how well soever they are armed, without order serve to small purpose, but the reason and skill of setting them in order was unknown to those of former age, therefore they did put all their strength in their horsemen. 
Barbarous people delight in horsemen.  Learn this, wheresoever a battle is well ordered and disposed, the footmen do prevail, but amongst rude & barbarous people, it is contrary. 
Footmen are a less charge.  And it is not without reason nor in vain that we make more account of footmen, because they are sooner in a readiness, and moreover, a greater number of footmen are nourished at less cost & charge. 
Vig. 2. ca 1.  From these grounds I conclude, 
Tac. de Mo. Germ.  that considering the matter generally, the greatest strength is in footmen.   

CHAP. VIII.  
That both horsemen and footmen ought to be valiant, otherwise the army is to small purpose. That they are made courageous two ways, by election and discipline, which is at this day neglected, where upon he frameth a iust and true complaint.  
THese are the differences of men of war, which nevertheless I have showed in vain, 
Rather desire to have good soldiers.  except they be valiant men. For to what use should we put a great number of horsemen and footmen together, if they be cowards, without skill, and only a multitude? 
Sen. 6. de Ben. 31. Liu. 9 Synesius ep. 79.  Know this, 
Then many in number.  that they are no strength, but a heavy burden. And rather a let & hindrance then an aid. Synesius did rightly admonish us, that in war, hands were more necessary than many names. Abolish all these vain things which seem great in the sight of the common people: 
But a few, which are always victorious.  because in every conflict, * 
Vig. 1. ca 8.  the number doth not so much avail, as the virtue of the men. * 
Tac. 14. An.  Yea in many bands of men, there are very few, which know how to fight a battle.  
We are driven to come unto virtue, I mean that thy men be honest and courageous, which thou shalt never accomplish, except thou use these two instruments, Election, and Discipline, the one in getting them, the other in framing them after they are gotten. Wherein I see it will come to pass, that I must persuade many things that are rather out of use, then in use. 
Our war is most corrupt. Without any consider at advise.  What shall I do? I do behold our war at this day with sorrow, which we may lament and be ashamed of, and the enemy laugh and contemn it. Therefore I am constrained with open voice to lament, 
Tac. 1. An.  and openly to hate the mischief incident to our war, and to set before thee the image thereof in such sort, as I would not reproach, but remedy this our age.  
First of all, what form have we of election? 
For they levy the most abject persons, or the worse sort of men.  Surely none at all, 
Ex Galbi dicto 1. Hist  They buy the soldier, they choose him not. A little money is offered them, the drum striketh up, and then some few ignorant people meet, which know not one another. * 
Liu. 21.  They are the execrements of the places they dwell in. * 
Curt. 9 Tac. 3. An.  Who cannot but do evil thorough poverty, and the many crimes they are charged with: * 
Egesip. 4. c. 4 Pseud. Sal. 〈◊〉.  Being accustomed to theft, and insolent in war. And that I may knit up all in a word, 
Corrupted with vices.  Whose tongue is vain, whose hands are ever at pillage, whose throat is unsatiable, whose feet are still ready to run away, which unhonest things cannot honestly be named.  
Surely the most part of them are such (God forbidden I should blame all) but if there be any mingled with them, that are better marked, they are easily withdrawn and corrupted with the rest of the dregs, and this may be spoken touching election.  
Now what shall I say concerning discipline? 
Without any discipline.  therein we observe not somuch as the form thereof, 
Ci. 5. de rep.  nor the very outward show. 
They provoke one another to do evil.  And as in times past they were wont to strive who should be most virtuous and modest, 
Tac. 3. Hist.  now the quarrel is who shall be most impudent and dissolute. * 
2. Hist.  All things now are out of order, and as though they were overcome with drink, more fit for the facts and feasts of Bacchus, then for Mars and military discipline, 
They torment the husbandman.  Yea this is not only done at the sieges of towns, 
3. Hist.  and amidst the armies, but in all garrisons and fortresses, they are idle and slothful, fearful to none but to their hosts.  
They abandon themselves to lust, 
They eat.  to gluttony, and to riot all the night. * 
4. Hist. Curt. 7.  Then when they are well tippled at the Table, they are ready to besiege another Alexander: * 
They drink, and then they fight.  Then do they extol their own strength, 
Ibidem.  and contemn the small number of their enemies. 
Before the enemy they faint.  But it is a shame to speak, when they are ready to be assailed, 
Sal. Frag.  than neither their heart, nor their ears, nor their tongue, is able to do their endeavour. 
They fly.  So that in them is verified that saying of Homer, That their heart is in their heel: 
They are courageous in spoil, and cowards in fight.  being indeed as hares that are armed. * 
Iliad. ●. Carnificij dictum de suis milit. liu.  As they show some value, to destroy their neighbour's ground, to burn their houses and take their cattle: So are they as fearful in an army, where the Ensigns are displayed. 
Careless of their reputation.  For they being thus trooped together, and chosen after that sort, 
Tac. 2. Hist.  their is neither glory in their victory, 
Sal. jug.  nor dishonour in their flight. To be short, this our war, is an army rather ready to fight with the tongue, then with the hand: which proyeth upon their friends, and becometh the spoil of their enemies.   

CHAP. IX.  
Of the choice of men of war: and first a question made, whether strangers, or the native subject aught to be preferred? The subjects are by good reason to be chosen before strangers.  
WHo seethe not that these foul dishonest things are the overthrow both of war, and of the estate? 
These things ought to be altered.  Thou oughtest o Prince to cure these sores, for it is thy part, to invent new, 
Vegeti. 1. Cap. 28.  for the safeguard of the common wealth, and restore the old customs: Wherefore bring these two things in use, 
Call thou them back by Election, & Discipline. What election is.  which I have already noted, Election, and Discipline, the only foundations & underprops of just and true war. I call Election, A choice made with judgement, of those which are fit to bear arms, and that amongst thy own subjects. 
Whether strangers and mercenary soldiers ought to be chosen.  I do expressly add, that choice should be made amongst thine own subjects. For how can I allow of the foreign soldier? Or what certain choice can be made of them? I confess, that custom hath brought it in use, but not reason: and dare always prefer the soldier naturally borne, far before the stranger. 
The Author conformaable to reason doth deny it. For there is scarce any trust in them.  These reasons inducing me thereunto. Strangers are many times treacherous, and do turn from thee where they may receive a greater pay, 
Tac. 3. Hist.  not regarding what is just and reasonable. This ordinary custom hath gotten hold on them, 
Lucan.  that they set their hands to sale, and think it lawful to hold with them who will give them most money.  
They are likewise rebellious; 
Nor any patience.  and they do not love to be commanded to be governed, 
Tac. 4. Hist ● 1. Hist.  but to do all things as they list: and oftentimes, even at the instant and point of execution, 
In the conflict they are cold●.  thou shalt see them mutiny, and move sedition, 
3. Hist.  or else even in the battle, 
Or ●earefull.  without any shame of cowardice, 
1. Ann.  without any care of their leaders, to turn their backs, and fly. And what mavaile is this? 
In Agric.  seeing they are not bridled with that faith and affection, to lead them indeed with a will: or to persuade them, that they ought expose their blood to establish the dominion of strangers: 
Ibid.  therefore commonly, 
Liu. 6.  they do threaten, more than hurt. Besides, they are burdensome to the husbandman, and their fashion is, 
Hartfull to the subjects.  to burn, to waste, 
Tac. 2. Hist.  to make boot of all things, as if they were amongst strangers, or in the enemy's Cities. * 
Curt. 3.  They are the destruction of the country, which they should preserve from spoil. 
Os great charger.  Yea, they will rob the Prince himself, 
Cic. 1. ad Att.  being the very horseleeches (as it were) of his treasury: whose principal exploits at this day, 
Iwen. Sat. 8.  is even to suck the marrow out of the King bones.  
But in the soldier naturally borne, 
Natural soldiers are more faithful. More obedient.  the matter is a carried after a better, and milder manner, 
Curt. 10.  who standeth not so much upon his courage, as upon his faith: 
Ibid.  To whom, obedience and patience to be commanded, is held more dear, then to strangers. He is valiant in battle: 
More valiant in sight.  giving the first onset, 
Sen. 1. de Clem  yielding his body to wounds, that his General's Standard may not be overthrown. 
Thorough love or reverence of their Prince.  For by nature, 
Ibid.  in many Nations and Cities, a certain general consent to defend and love their Kings, is engrafted in them. Which name, those countries that are governed by them, 
Curt. 10.  do reverence as a God.  
To be short, the natural soldier is more modest, and doth reverence, 
More kind to their country.  and love his native country. 
Tac. 2. Hist.  And as I do deem, the soldier that is borne in thy own country, 
Curt. 10.  is in every respect to be preferred before strangers. Yet do not I altogether so condemn them, 
Yet sometimes mercenary soldiers are profitable.  but if a greater force or necessity were ready to assail thee, I would persuade thee to have recourse unto thy neighbours, 
Tac. 6. An.  who are accustomed to yield aid for ready pay. 
But they ought to be of less number.  But I so understand thou shouldest receive succour from them, that the principal strength and force of thine Army do consist of thine own subjects, and that strangers do not make the body thereof, but some certain member. 
Liu. 25.  For that is always carefully to be looked unto, by provident Captains, and ancient examples, are in stead of instructions to them, that they give no such credit to foreign force, that they admit a greater power of them in their army, than their own proper strength. 
Where there are many, oftentimes either they leave, or betray thee.  Otherwise take heed lest thou be not driven to lament in earnest, though too late: 
Aristophin. in Vesp.  and that old proverb be proved true, that the stake that underpropped the Vine, hath deceived it.   

CHAP. X.  
Certain Objections, and those things refuted, which are spoken against the natural soldier. That the natural soldier is proper for Kings, that the stranger is sit for Tyrants.  
But some will say, 
Vege●. 1. Cap. 11.  There are divers Nations more fit for war then other, 
The first objection concerning the natural courage of some nations.  and the climate helpeth much, not only to the strength of body, but likewise to the courage of the mind: Therefore it were better, leaving the natural soldier, 
The second, concerning fear of rebellion.  to hire mercenary men out of some warlike nation. Moreover, there may be danger to the King in his own subjects, 
Liu. 27.  if he arm them: and it may be doubted, that they will not persist in their faith and duty: 
Ibidem.  and peradventure they will presume to attempt against the majesty of his person and estate. I know these things are commonly cast, and blown into the ears of Princes: but surely it is either maliciously, or falsely done. For concerning the first, I do not deny but it is truly spoken, 
An answers to the first.  and so is this likewise, that out of every quarter of this our Europe (for which I frame my book) if men of wisdom, and experience, have the charge of this election, 
Veget. 2. Cap. 18.  men fit for war, may soon be assembled together. For Europe yieldeth men every where, 
Id. lib. 2. Cap. 18.  who in all manner discipline, and art military, will easily equal those old soldiers, who have conquered the whole world. Let only discipline and good order be used, of the which I will shortly speak.  
Now as concerning fear, 
An answer to the second.  proceeding of the subjects, it is surely altogether vain, this persuasion came from them, 
Plin. Pane.  who committing cruelty and hostility, were in continual fear: yea I say this opinion proceeded from Tyrants: 
tyrants vnarm● their subjects.  For the Prince which standeth in doubt of his subjects, 
Plato. 8. de legib.  will not willingly suffer them to be honest men, to become rich, mighty, courageous, nor in any sort given to martial matters. 
King's trust them, and 〈◊〉 faith.  But our Prince is free from such conceit, or suspicion, for whose sake he being good, his good subjects will offer themselves to the edge of the enemies sword: ● 
Sen. 1. de Clem. Ibidem.  and will hazard themselves and their substance, whither sooner the conservation of their Prince shall draw them.   

CHAP. XI.  
Amongst soldiers, who they are we are to make choice of. That there are two kinds of them, ordinary soldiers, and soldiers of aid: and both of them described by themselves.  
THerefore make choice of thy soldiers amongst thine own subjects: but as I added, with judgement: which consisteth in these two points, whom thou shouldest choose, and in what sort.  
Concerning the first point this is my opinion, that two sorts of soldiers ought to be enroled: ordinary soldiers, & soldiers of aid. 
The ordinary soldier.  I call them ordinary soldiers, who make daily procession of arms, as their proper function and vocation: Soldiers of aid those, who do rarely go to war, and do remain sometimes at home, 
The soldier of aid.  and are occupied about other matters. My will is, that those of the first sort, were none other, but certain perfect and true soldiers, 
The praise and use of the first.  and as I may say, the very nurse children of Mars, who being chosen to this only hope, may be framed in the exercise and handling of all kind of weapons, 
Veget. 1. Cap. 1.  in the discipline, and use of war, who might be as an invincible army: and for the most part fight for their honour and reputation. 
Tac. de Mor. Germ. Ibidem.  Such men are most necessary for a Prince, and are in peace an honour unto him, 
Many of them are not to be enroched for two respects.  in war his defence. But I think it not needful, that he entertain any great number of them: not only because I dislike unnecessary charges (which will grow to an infinite sum in the daily entertainment of the ordinary soldier, but likewise, because it breedeth commotions. For surely, where such a multitude is, 
1. Hist.  they are easily drawn to enterprise new matters: both by their own disposition, and nature, as also in the trust they put in their own strength. 
Ibid.  And it may come to pass, that against the order of duty, 
1. Ann.  against the right of discipline, sometimes, they may meditate on some outrage.  
Concerning which matters, 
Neither likewise in peace ought they to be together in one place.  there is this caution, that they be neither too many in multitude, nor always together in one place. 
1. Hist.  My meaning herein is, that when there is no war, it were sufficient for them to know, what companies and regiments they were to serve under: 
Ibid.  For an army separated by great distance of place (which is the safest way to preserve the fidelity of the soldier) can not so easily conspire mischief, and join their force together.  
But it may be demanded: 
How many aught to be chosen according to the opinion of the author.  of what number then ought these ordinary soldiers to consist? It can hardly be limited (the matter depending for the most part of the occasion of times, as likewise of the greatness of every kingdom) yet will I in general terms and roughly, prescribe it after this manner.  
In a mean estate, a legion or band of 6000. footmen, with three wings of horsemen, every wing containing 400. will suffice. In a mighty kingdom as many more. I have of set purpose given greater allowance of horsemen than footmen, 
The chiefest care aught to be for horsemen.  because thou mayest easily supply the want of footmen out of thy soldiers of aid, amongst whom thou shalt find good & able men: but with thy horsemen it is not so, for they had need of time & leisure, 
Liu. 27.  to exercise feats of arms, and to manage their horses. Let these serve thee for thy ordinary soldiers. 
The description and use of soldiers of aid.  But it is likewise necessary for thee to fortify thyself with thy soldiers of aid: for it is manifest such a small company is over-weak to withstand every force the enemy shall make against thee. These I speak of, are none other, then certain bands of aid, always in a readiness, for a double purpose: either, that thou mayst join them in battle with thy ordinary soldiers, or distribute them for the garrisons of thy towns. 
The●● distinction fro● ordinary soldiers.  They differ from the ordinary soldiers in this, that they are martial men all the days of their life, 
Tacit. de Morib. Germ. 1. Hist.  and are distinct from others for the use of skirmishes and battles only, as munition and armour is reserved for war. The soldiers of aid, are young men, trained up in martial exercise, & instructed in the order of military discipline, for a season. Who in peace, 
In peace they live to themselves. In war they go to war.  do follow their own business, 
Sal. ad Caes.  and labour in their several vocations, and callings: and in time of war, are assembled together again, and do serve thee for the same or like use that mercenary soldiers do: but so much with more commendation, 
They are obedient.  that they will not only obey their leader with more reverence, 
Tac. 2. Hist.  and concord: but likewise they will be less charge unto thee, 
Not hurtful.  because it is in every respect a matter of less expense, 
Veget. 1. Cap. 28.  to train up thine own subjects in feats of arms, then to hire strangers with money: 
More ready than strangers.  for that which they consume in coming to thee, and in their return, if it be employed in arming & exercising thine own subjects, thou shalt have a principal military force in a readiness: for the strangers are to be sent unto a far off, and oftentimes to be expected with hazard, and loss: thy subjects are at home, and with one Proclamation are assembled & called together. 
They are to be levied out of villages.  But from whence wilt thou provide these soldiers? surely out of villages: for I do exclude great towns for two respects. The first is, 
Citizens are ready to move commotions. Thorough the trust they repose in the place of their abode.  that the rustic husbandman is more fit for war, as I will declare in the next Chapter. The second is, because I do likewise provide for the safeguard and security of the Prince. For it cannot be denied, that men wax more fierce and arrogant by handling weapons, which if thou in every place put into the hands of Citizens, I fear, lest they enjoying the commodity of those places, and the strength of walls, 
Being be●t thereunto by nature.  do peradventure begin to rebel: 
Tac. 3. An.  as men are wont with hate of things present, 
Ibid. 1 Hist.  and desire of alteration: and so an occasion may be laid open even against thyself. Which thou shalt not need to dread in men of the country, 
Men of the country are not so.  it being far from them, as well because they are of a more mild nature, as also they being scattered, and assembled from many places, they can not so suddenly make their complot and meet together. Neither is my meaning otherwise, concerning soldiers of aid, then that in every village, and hamlet (as the same is either inhabited with few, or much people) some 5. some 10. or some 20. may be enroled, & instructed in military discipline, which may in time of war, repair to their companies and regiments. 
The number of the soldiers of aid by the author's judgement.  And I see no reason why I should not persuade, that there should be in a readiness a great number of them, 
Sal. jug.  for in deed it is the way, both to make provision for war, and to spare thy treasury. If thou makest choice of 30. or 40. thousand of these in several companies (so I would divide them, & not into legions) I would deem it very necessary: yea if preparation be made of a greater number, 
Which for the most part he would have to be footmen.  but this choice should only be made of footmen: for I would not commit or assign a troop of horsemen to ploughmen, it befitteth better the Gentleman, 
Liu. 1.  and those of the wealthier sort, and is overgreat a burden to poor men. Of this most profitable thing, there is more spoken, and in more ample manner in the notes which do immediately follow.   

CHAP. XII.  
That both ordinary soldiers, and soldiers of aid ought rightly to be chosen, and five observations set down in order, which ought to be in the soldier accomplished in virtue.  
I Have told thee whom thou oughtest to choose, 
Choice, election, and judgement, is the chiefest part.  the other part of judgement remaineth, which teacheth thee in what manner thou shouldest make thine election. Neither oughtest thou, at adventure, or without discretion, accept of all those that offer themselves unto thee: 
Sen. Ep.  For we see even in an army of martial men, they make scruple to choose out those, who are to sustain labour, and put themselves in danger. Is it a thing to be marveled at? The strength of the state, and the foundation of the name of the Romans' (as Vigetius saith) consisteth in the first trial of those that are chosen. By so much the more this part of Election is with great care to be looked unto, 
Veg. 1. Ca 7. Cap. 2.  seeing it is manifest, that both cowards, and men of value, are borne in all places. 
There are certain true notes of a soldier.  Those of the first sort, by diligent inquiry are to be rejected, and the other to be accepted, if thou desirest thy war to be prosperous, and inexpugnable.  
Now there are certain conjectures to be made, and as it were infallible marks of an able and stout martial man, by which thou mayst make choice of him, and not be deceived. I reduce them into five in number, 1. his Country, 2. his age, 3. his stature of body, 4. his mind, 5. his manner of life or education.  
Under the name of his Country, it is manifest that we understand the place where each man is borne, 
1. His Country  and bred: which with discretion, in this election thou oughtest to consider, because indeed, the hardness of the place doth likewise harden the courage of men. * 
Curt. 7. Sen. Ep.  The valiantest soldier is bred in craggy and rocky places: Those that are borne in Cities, 
They that dwell in towns are not good.  and where the air is mild, are more faint and slothful, wherefore I utterly refuse them in either sort of war: For that multitude bred up in Cities, 
Tac. 1. An.  accustomed to wantonness, 
They are wanton.  are impatient of labour: being given to traffic, which maketh them effeminate: 
Effeminate.  and it is always seen, that by how much men are more rich, and given to live at their pleasure, by so much are they unfit for war. * 
3. Ann. Veg. 1. Ca 3.  Wherefore according to our judgement, 
Men of the Country make good soldiers.  the strength of thy army, seemeth best to be supplied, out of the fields. I allow of that oracle of Cato, both strong men, and most valiant soldiers, 
1. De re rust. Cap. 1.  are borne amongst husbandmen. 
Being painful.  And by experience we prove it true, that the country fellow who is bred in the open air, 
Veget. 1. Cap. 3. Sal. jug.  and brought up in travail, is most fit for war. Who is accustomed as well to endure the heat of the Summer, 
Of an able body.  as the cold of the winter, to sleep on the ground, and together to endure both want, and labour. * 
Caes. 1. de bell. Gall.  merchants do seldom traffic with them, 
Without traffic.  and bring unto them such things, as do make the mind of men effeminate. * 
Sall. Catil.  To such, travail and pain is not unaccustomed, no place will seem difficult and wearisome to them, 
Without daintiness.  the armed enemy will not daunt them. * 
Veget. 1. Cap. 3.  For I know not how, but they do after a sort least fear death, who were least acquainted with the pleasures of this life.  
Wherefore of these thou shalt make thine election, 
Likewise the best amongst them, are they that dwell in sortests or mountains, or near the sea.  but especially of such as dwell in woods and forests, 
Tac. 6. An.  who are most accustomed to hardness and patience. Or else they that dwell furthest North, 
De Morib. 〈◊〉.  and towards the sea, who are with more courage stirred up, by reason of the climate, and the very hardness of the soil.  
The second mark I observed, 
Veg. 1. ca 4.  is his age, 
2. His age.  wherein, if the ancient custom be kept, no man is ignorant but choice should be made, when he is entering into his full growth, which reason itself doth teach. 
Ibidem.  For those things which are learned of young men, 
Young men are to be chosen. They which are so far stricken in years, are not fit.  are not only conceived sooner, but digested better. Wherefore according unto the rule of the Romans, I would persuade this election to be made at seventeen years of age, or somewhat upwards. For if thou intermingle these men which are elder and more strucken in years with them, thou dost likewise make a medley of inveterat vices, such as are the proper evils of this our age, 
Plin. Pane.  want of skill, and stubbornness, and contempt in obeying. Surely I am of this opinion in this election, 
Cic. Philip.  that we ought not so much to make choice of old men, as of those, who in time may prove good old soldiers. For it is not the continuance of age, 
Veg. 2. c. 23.  or the number of years, which doth teach us the art of war, but a continual meditation of the exercise thereof. * 
Id. 3. ca 10.  And it is easier to instruct new soldiers in virtue, then to draw them back thereto, who are passed it.  
The third mark is the stature of his body, 
3. His body.  which I know some are delighted to have very great, and exceeding the ordinary sort of men in height, as C. Marius, who refused those young soldiers, who were not six feet, or at the least, 
Veg. 1. ca 5. Front. 4. Stratag. c. 1  five feet and a half in height. And as it is said, 
Some men approve them of great stature.  king Pyrrhus gave charge to his Muster-master, Make thou choice (quoth he) of those that are of a large stature, and I will make them valiant. Neither do I unconsideratly step aside, and decline from these great men, yet in my opinion, 
Veg. 1. ca 5. Id. cap. 6.  there ought not so much regard be had to their stature, as to their strength. And it is more available to have valiant soldiers, then of so large and great body. The middle size in a soldier pleaseth me well, 
The Author those of a mean pitch.  yet in such sort, that in the choice of them consideration be had, 
Liu. 7.  of their countenance, 
Veg. 1. ca 6. Tac. de Mo. Germ.  their eyes, and of all the conformity of their members. 
Rather drawing towards leanness and quick spirited, than 〈◊〉, & slow.  For in whomsoever there is hardness of body, a well knitting together of the members, a threatening countenance, in him there is greater courage of mind. 
Veg. 1. ca 6.  I say, a well knitting together of the body, for I do not well allow them that are foggy, who have their bodies filled up with superfluous flesh. For it is nimbleness, 
Id. 1. cap. 7.  which joined with exercise, maketh the soldier a stout warrior, which those mighty bodies, that are puffed up, 
Tac. 2. Hist.  surely cannot attain unto.  
The fourth mark, is his mind. 
Veg. 1. ca 7.  For this is it (as Vigetius saith) wherein the safeguard of all the common wealth consisteth, 
4 His mind.  that choice be made of young soldiers, not so much in regard of their body, as that they be of an excellent spirit. * 
Cic. 2. de Or.  The mind being quick and ready, subtle and advised, maketh men unable to be conquered.  
Make thou then choice of them that are bold and full of courage, 
Valiant men are best.  that repose a soldier like confidence in themselves. * 
Veg. 1. ca 8. Sal. jug. Luc. 1.  To whom sweat of body, the dust of the air, and such things, may seem more pleasant than feasts or banquets. * 
Who are careless of their end.  Who do in no sort apprehend the greatest fear, the dread of death: which maketh them willing to run upon the edge of the sword, and ready to receive their end. 
And covetous of honour.  To be short, 
Sal. jug.  who fear nothing but the blot of dishonour, which above all things I would have them dread. 
Modest.  The Greek writer said truly, 
Plut. in Agi & Cleo.  They which do most of all fear the laws, are most bold upon the enemy, and they which do most stand in awe of their reputation, will least fear to endure any thing. 
Veg. 1. ca 7.  For honesty maketh a soldier well framed, and shame while it keepeth him from flying, giveth him the victory.  
The last mark is his life, that is, with that kind of gain, science, 
5. His life. They which are brought up in effeminate trades are unfit.  or craft he maintaineth himself with. For this doth not a little either soften or harden them, breed slothfulness, or fierceness in them. Therefore I hold this, that all fishers, 
Ibidem.  fowlers, cooks, weavers, and all those which do meddle with any thing belonging to women, 
They which sit continually, are unfit.  are to be expelled from a camp. Moreover, the common sort of tradesmen, 
Liu. 8.  which do get their living as they fit, 
Likewise base and defamed persons.  are unfit for war. Nay in times past, the servants which were dismissed from their masters, or condemned by judgement, or of a disfamed stock or life, were not admitted to serve in war, 
Veg. 1 ca 7.  but now it is otherwise, when such whom no master will entertain, are chosen to bear arms, which is the reason that your armies now adays, are so distained with vice, 
Tac. 15. An.  that whatsoever may corrupt any thing, and be corrupted, is seen in them.  
This is all I had to entreat, concerning election, 
Apt men are to be chosen in this election.  except it be that I do likewise warn thee of two things. The first, that thou deem it not an office of small moment, 
Veg. 1. ca 7. Ibid.  or slightly to be given in charge to every one: But that with great circumspection thou take care amongst the worthier sort, to choose the most able young men.  
The second is, 
Which is to be renewed.  that thou continue often to renew thy election. For (whether it be by death, by running away, or by leave, thy number will be diminished) and except every year, 
Id 3. ca 3.  yea every month, order be given that a fresh supply of youth, may succeed and furnish the place of those that are absent, how great soever thy army be, it will come to nothing.   

CHAP. XIII.  
A discourse of true and severe discipline. The same greatly commended. He maketh four parts thereof, in respect of instruction. The several exposition of them.  
But now I come to Military discipline, 
The profit of discipline.  the chief glory and establishment of an Empire, 
Val. 2. ca 7.  which is a most sure bond: * 
Ibid.  Out of whose bosom so many triumphs have issued. 
And the necessity thereof.  Of the which an Emperor said most truly unto his soldiers, 
Alex. Seu. apud Lamp.  the discipline of our ancestors doth conserve the common wealth, which if it decay, we shall lose both the name and the Roman Empire.  
For what is election without discipline? It doth at the least wise sinned out such as may become good soldiers, but discipline frameth them to be such, & doth still preserve them in that state of goodness. 
Veg. 3. c. 26.  Nature bringeth forth some few valiant men, but good order thorough indusstrie maketh many more. But at this day I will not say that it languisheth amongst us, 
It is too much 〈…〉.  but it is even dead, neither is it only corrupt, but none at all. So that if we will any whit establish it again, or bring it into favour, 
1. Cap. 8.  the ancient custom is to be drawn from histories and good authors: and especially from the Romans. For what Nation hath in better sort, 
It is to be fetched from the Romans.  and more firmly reverenced it? Yea the discipline of war was of more antiquity amongst the Romans, 
Id. 19 de Capt.  and more dear unto them then the love of their children. 
Who used it most luckily.  By which they received great profit, for if we look into it, we shall find, that that alone being seriously entertained by them, got the Roman empire, the dominion over the whole world. 
Valer. 2. c. 9  For which cause, o worthy Prince, 
Ibidem.  thou oughtest bend thyself, with all thy endeavour, to revoke this discipline used in ancient time of war, to thy Empire. I according to my power aiding thee, and marching before thee.  
Now, 
The description of discipline. The parts. & Use thereof.  I call Discipline, a severe conforming of the soldier to value, and virtue. The parts or offices thereof (being diversly dispersed, I will reduce into a certain form of doctrine) and do make them four in number, 1. Exercise, 2. Order, 3. Constraint, 4. Examples.  
The two foremost do especially belong to Value, the third to Virtue, the fourth unto them both.  
By Exercise I understand, that thou daily do accustom the choice soldier to the handling of his weapon, and to labour. 
The description of discipline. The parts. & Use thereof.  The very name itself doth move this: for Exercise is said to be that, 
Varro. 4. De L. L.  which by use maketh men the better. The matter itself, 
Exercise is required in all things.  and reason doth persuade it. For seeing that to bring all arts to perfection, we had need of some use and exercise, why should we neglect it in this military science, without the which, 
Especially in war. It causeth us to use our weapons. It giveth victory.  other arts cannot consist? 
Veg 3. in praef. Vulcat. in Auid. Cassio  Cassius was wont to say, It is a miserable thing to see wrestlers, hunters, and fencers exercise themselves, & not soldiers, whose travail would be the less, if they were accustomed unto it. Yea, their labour would prosper the better. For in all conflicts, 
Veg. cap. 1.  the multitude and unskilful value of men, doth not so much give victory, as art and exercise doth assure it. Wherefore thou oughtest to have care, that thy soldiers, 
2. Cap. 23.  whether they be ordinary, or soldiers of aid, be daily exercised. But in what manner?  
First, 
2. Cap 8.  the young soldier ought by daily use to be trained up in the exercise of his weapon: 
Soldiers are to be exercised in feats of arms.  and that according to the ancient examples, 
Veg. & alij.  by ancient and experienced captains, that they may with an able strength, cast their darts aright: 
1. Cap. 4.  that they may know how to handle their shield, and to avoid and defend the enemy's blows; 
Ibidem.  that with a soldierlike pace they may learn to march speedily, 
And to be accustomed to march. And trained up to every kind of conflict.  and in rank. In such sort, that they forsake not their places, 
Cap. 9  nor disturb those of other ranks. To be short, that they may before hand in their musters, 
Cap. 4.  be acquainted with all things, 
Cap. 1.  which may happen either in a main battle, or in skirmishes. 
Liu. 26.  Wherein it were available sometimes, 
Feigned skirmishes are necessary.  the one did assail the other, in manner as if two armies gave the onset the one to the other. 
With some reward to those that behave themselves well.  Likewise there ought some prize & reward be given to the troops of horsemen, which do best manage their horse, 
Xenop. in Agesilao.  and to the companies of foot, which show themselves most skilful in the handling of their weapon. Let this be the exercise of Arms.  
But I add that they should be trained up likewise in travail, 
The soldier likewise is to be exercised in labour.  that the young soldier may be brought up to daily labour, 
Veg. 1. c. 3.  to run, to carry burdens, and to endure the heat of the sun and the dust. These things do harden the soldier, 
Which hardeneth the soldier.  and an army doth profit by labour, 
3. Cap. 26.  by sloth it decayeth.  
The use of these things happeneth often unto them, 
And is of great use in wary.  when as necessity compelleth them in some hard voyage, 
1. Cap. 19  to carry both their own victuals and their armour.  
Neither is this only sufficient, 
Especially for the fortifying of a camp.  but the young soldier ought likewise to learn to fortify a camp, 
Cap. 21.  and to that end to be able to raise a trench, 
Cap. 4.  and to have skill to place his Pallissadees. Why should he refuse this? 
Cap. 21.  there is nothing so necessary and profitable in war, whether it be in thine own defence, or to oppress and cirumvent the enemy. 
Or invading the enemy.  Surely Domitius did say, 
Frontin. 4. Strat. cap. 8  that the enemy was to be vanquished with the basket and the Pichaxe, that is, with labour and travail.  
But some men will say, these are new things. 
These things were accustomed to the Romans.  Nay they are things that have been practised long since, and not only used by the Romans', of whom you shall hear what Cic●ro saith, what and how great is the labour in an army? 
Cic. 2. Tuscul.  to carry victuales for a fortnight: to carry that which is needful for other uses, to be burdened with those things that serve for the necessity of t●enches, and ramparts. As for the shield, the heed piece, and the sword, our soldiers account them no otherwise troublesome then their shoulders, their arms, or their hands: But also by the ancient Germans, 
To the Germans and others.  amongst whom a certain people called Catti did charge their soldiers, 
Tac. de Morib. Germ.  over and above their armour, with iron tools, and with their necessary baggage. Likewise by other nations. And this is the true, this is the worthy war: 
We are slouthfull● the more shame for us.  ours is not of this sort, when thou shalt find in their march more stragglers, and lewd women, than soldiers. Good Lord with what ado, we seek out pioneers, and such other labourers and with what experience do we train them along with us! 
Let us amend.  In the end we will learn to be wise, and will go to war in such manner as Pertinax did. 
Capit. in Pert.  Neither will these things if they be once in ure be thought difficult. * 
Veget. 1. Cap. 19 2. Cap. 18. 1. Cap. 19 3. Cap. 10. 1  Every thing seemeth hard before thou make trial thereof: But there is nothing which daily practice, will not make most easy. And why shouldest thou despair, that those things may not be brought to pass now, which have been done heretofore?  
Now I come to Order, 
Order is necessary in an army.  the second place of discipline, which is diversly to be observed in war, First in distributing thy force into legions, regiments, and squadrons, which is a thing of great importance, 
To direct.  because an army set in good order, 
Xeno●h. Oecon.  is a thing of great joy to the sight of thy friends, and a terror to thy enemies. Yea it is a profitable thing: because an army consisting more distinctly of many parts, 
Liu. 9  may with more caese be divided as occasion, and need shall require, and with more ease again be joined together: and it is more easily commanded, 
Tac. 1. Hist. Sen. Ep.  when the soldier knoweth how to obey his Sergeant, the Sergeant his Captain. 
To govern.  And so in order all the army doth sensibly feel the command of the general: and with a beck do answer thereunto, without any tumult. 
Ibidem.  For it is most certain and manifest, that all things are not fit to be done and commanded to all persons; 
Tac. 1. Hist.  But such is the authority of leaders, such is the rigour of discipline, that some particular things are commanded to the quarter masters, and other matters to the Captains.  
Now likewise this aught to be considered, 
Veget. 1. Cap. 9  in a march, 
To march.  or in a ranged battle, that all generally keep their order: * 
Cap. 26.  that the soldiers be proportionably, 
To stand in battle array.  and in due measure distant, the one from the other: * 
Ibidem.  and that they do not either troop together on a heap, or scatter themselves wider than is expedient. These matters are of great weight, 
Finally to avoid all trouble,  and oftentimes whole armies have perished by reason of some such confusion: 
Xenop. Oecon.  and in deed, there is nothing profitable, there is nothing so decent amongst men, as order. Which likewise observe in a settled Camp, 
Order is to be observed in a lying Camp.  that the streets thereof, be of a meet largeness, the entries thereto, the market place, and as it were in form of a small City. 
By a certain quartering of men.  Where every man ought to be quartered, 
Veget. 3. Cap. 8.  the proper bands of the general, strangers, horsemen, footmen, every one according to his quality, that they may place, and set up their tents and pavilions. 
By dividing their lodgings.  So as it shall be no difficult thing to every particular person, to find his own place, and his fellow soldier. And not only my desire is, that they be divided into squadrons, but likewise that these squadrons be parted as it were into particular chambers, 
2. Cap. 13.  where some ten soldiers may lodge, over whom one may as Dicimer have authority, and bear the name of the chief person of that lodging. There are many other things, which I can not easily tie together with this cord of sand: thou mayest with small labour find them, especially in Polybius, and other Roman authors.  
The third point is Constraint, 
Bridling of manners ought to be used.  which doth repress and bridle the manners of the soldiers. 
Cassiod. 1. Var. Ep. 9  For although, I know not how it cometh to pass that it is a very hard matter, to cause them that hazard their life daily to keep a mean in their behaviour, and manner of life: yet are the same in some sort to be looked unto, otherwise your war is dissolved, nay it is utterly overthrown. 
Especially about three things.   
There are three things, without the which there is neither force, nor order in an army: Continency, Modesty, Abstinency. Wherefore thou oughtest to observe them.  
First Continency, 
Riot is to be avoided specially, in two things, from whence springeth, daiutines, and faintness.  in meat, and abstaining from venery, that is, that the soldiers be not rioutouslie given, 
Sal. jug.  to banquets and to their belly, and to those most filthy parts of their body. Both which doth weaken them: and by a daily custom of voluptuousness, 
Tac. 2. Hist  doth cause the soldier to degenerate, from his worthiness, and virtue. * 
Indidem.  If he had any value and fierceness in him it is lost, by this swilling in of drink, & gluttony. It was in times past spoken in vain, that one winter was the overthrow of Hannibal, 
Sen. Ep.  & he being unconquerable in the snow, and in the Alps, the good fare and cherishing he found in Campania, was his overthrow. He that in Arms was always a conqueror, was conquered by vices.  
These things thou oughtest to have regard of, and with severity to expel, these sumptuous provisions of banquets, 
Tac. 1. Hist.  & the instruments of lust, and pleasure from thine army.  
Secondly thou shalt exact modesty of them, 
Modesty is to be kept.  and that by three manner of ways, in words, in apparel, in deeds. That their word be not vain, and they full mouthed, as they say, like unto the soldiers of Athens: 
Liu. 32.  who at feasts and meetings, when any mention is made of the enemy, 
Bragging persons are hateful. Likewise sloth full fellows.  they can scarce contain their hands, and yet dare not once abide to look them in the face. For always it is proved true● that the most coward, 
Tac. 1. Hist.  & he that dareth least to venture in any danger, will brave most in words, and with his tongue. 
Virtue kept secret is true virtue.  And contrarily, 
Liu. 10.  thou shalt sce men that are soldiers even from their cradle, who are valiant, and courageous, when they come to action, to have no skill at all to brawl and fight with their tongue. 
Tac. 1. Hist.  Our author said fitly to this purpose, that army which before the battle showed most modesty, when it came to handy strokes made demonstration of most value. Likewise the Philosopher left this lesson in writing, 
Arist. in Ethic. ad Nicom.  valiant men, are fierce when they come to charge the enemy, but before they are mild and peaceable. 
Which he doth, without speech.  Who having their stomach full of courage, 
Liu. 7.  and secret fury, do differre to show it, but in hazard of the battle.  
Thou oughtest then to bridle these vain tongues, & with Memnon to teach them, 
Pl●t. Apoph. Homer. Iliad. ●  that thou broughtest them forth to fight, not to scold. * 
In the Senate house we must use words, in war blows.  The tongue showeth his force in counsel, the hand in fight.  
I likewise require modesty in apparel, 
sumptuousness, and pride in apparel is to be avoided.  and although it were more meet they should take their pleasure in rich armour, 
Sal. Cat.  and horses fit for war, then in harlots, and banquets: yet would I have them even to observe a mean herein, and to cut off all superfluous expense. Great Captains were of this mind, 
Li●. 9  that the soldier ought to be fearful to behold, 
The soldier should be stern of countenance.  not engraved with gold and silver, but covered with iron, and armed with courage. * 
Ibidem.  For as much as those things are rather for a booty, then for the defence of the body: glittering before they come to execution, ugly and deformed amongst blood, and wounds. 
Curt. 3.  Such were the ancient Macedonians, not shining in gold, and in a raiment of divers colors, but in iron, and brass. Although Caesar was of another opinion, 
In this point Caesar did neglect discipline.  who would have his soldiers so neat, 
Suet. jul. Cap. 67.  that he suffered them to wear their armour decked with gold and silver, as well for the beauty thereof, as also that they might be the more stout in battle, for fear of losing it. 
Trusting in his own fortune.  But surely he observed not the old and ancient discipline, 
Ibid.  and was wont to make his brags, that his soldiers could fight valiantly, though they were perfumed. Do thou reject these superfluous things: 
Tac. in Agric.  neither doth this vain sight, or the shining of gold or silver, withhold or terrify the enemy, which doth neither save nor wound. 
The author had rather the soldier should be well armed.  Have then rather a regard, that they be well armed, then set forth to show. For it is necessary, 
Veget. 1. Cap. 20.  that he which hath his head and breast defended, should take the greater courage to himself in fight, when he feareth not the stroke. But now what a shame is this, 
Now adays to our great damage it is neglected.  the Corselet, 
Ibid.  and Burgonet, seemeth a heavy burden to the footman. * 
Ibid.  So it cometh to pass, that they think not how to fight, but imagine how they may run away, being exposed in the battle as men naked to be wounded.  
Lastly, I would have Modesty in their deeds, that they be not stubborn, but obedient, 
Patience becometh a soldier. Not inquiry or correction.  ready, 
Curt. 3.  not only at every commandment of their Captain, but at every beck. I hate these curious, 
Tac. 2. Hist.  and mutinous fellows, who love rather to interpret their Captains commandments, then to accomplish them. Aemilius Paulus said well, 
Three properties of a soldier.  A soldier ought to regard these three things, 
Liu. 44.  1. his body, to have the same strong and lusty: 2. his Armour, that it be fit for him: 3. his mind, that it be ready to obey any sudden commandment. * 
Ibidem. Tac. 3. Hist.  Other matters, God and the General ought to have care of. For the offices, are divided amongst the Captains, 
Commandment is to be left to the General.  & the soldiers. * 
1. Hist.  Let weapons and value belong to the soldier, and let them leave counsel and government of their virtue, to the leaders. * 
Ibidem.  Matters of war prosper better in obeying, then in inquiring to what end their Captains do command this, 
Performance only to the soldiers. A short and sweet saying.  or that. The instruction of Brasidas is very notable, 
Thuc. 5.  Deem those to be the marks of a true man of war (quoth he) to be of a willing mind, to stand in awe, to obey.  
Thirdly, I named Abstinence, 
Violence is to be expelled from the soldier.  by which I would have the soldiers refrain from all force, and pillage, and to have pure hands. Permit not the soldiers to be insolent against the possessors of the house they lodge in: * 
Cass●●d. 6. Var. Ep. 23. Id. Ep. 4.  Let them live according to the Civil law, 
Lest he grow troublesome to the countryman.  with them of the Country, neither let their mind wax arrogant, in that they are armed, because that buckler of the army, aught to bring rest and quiet, 
Or take by force every where.  to the husbandman. * 
Vopisc. in Aur.  Let no man forcibly take so much as a hen, nor touch a sheep, let none take a bunch of grapes, nor spoil the corn, exact oil, salt, wood, but be content with his own pay, and provision. To be short, let them march in such sort, 
Cic. pro leg. Manil.  that it may be said, that not only their hands, but even their steps, hath not so much as ever hurt any man of peace.  
But will they laugh at me think you? Surely I believe it, as the fashion and custom is now adays: But with ancient Captains this was so strictly observed, 
The duty of those of old time is wonderful in this matter.  and in use, 
Frontin. 4. Stra●ag. Cap. 3.  that it is reported, that Scaurus, did enclose an apple tree in the midst of a Camp, the next day the army rising, the same was left, not any apple being touched.  
The last part of discipline, is Examples, under which name I understand reward, and punishment; for in deed, both these are of much force to stir up the value and virtue of the soldier: 
The soldier is encouraged by rewards.  But especially rewards, if thou bestow them on those that deserve well, promotions, and honour; the soldier hopeth for wealth, for some notable, and worthy exploit. It is impossible, but that he should fight with more courage, 
〈◊〉. 2. Cap. 24.  who according to the order of war, and by the judgement of the General, is exalted to riches, and honour. 
Liu. 4.  It is manifest, that men travail more, and do with more courage expose themselves to danger, if they believe, to draw profit, and honour thereby. * 
Tac. 11. An.  And no man will hazard himself, if he foreseeth not before, the fruit that is to redound thereby. Therefore the Romans' that were a wonder to all the world, did not only assign the chiefest degrees to men of virtue, but likewise publicly they did add thereunto the publishing of their praise and honour, and did give unto them in open assemblies Spears, horse trappings, and Garlands.  
Now likewise punishment is most necessary to be used. 
And restrained by punishment.  and Severity is of very great force, to establish and assure an army.  
Clearchus was accustomed to say: 
Vaeler. 2. Cap. 7. Caes. 3. Bel. Civil.  A General ought rather to be feared of his soldiers, then to be a terror to the enemy. 
Sufferance is hurtful.  For sufferance, and bountifulness, doth purchase thee present colourable love of the soldiers, but by little and little, and secretly, it diminisheth military discipline, and the constant administering of justice. 
Tac. 13. An.  But the offences of the soldiers, are to be pardoned by no intercession, and by a wholesome custom it hath always proved better than mercy. 
Armed soldiers are strictly to be looked unto.  Punish them therefore: 
Valer. 2. Cap. 7.  for military 〈◊〉 hath need of a sharp and resolute sword to correct, because their force is maintained by arms: which, if they serve from their right use, they will grieve others if they be not oppressed. 
They are pleased there with, though they seem not to be so.  The right man of war is glad thereof, 
Luc. 〈◊〉. 5.  and that chastisement maketh youth more mild and peaceable, and getteth rest by the stroke of so cruel an aliyance. Notwithstanding, Vigetius maketh some difference herein: 
Veget. 3. Cap. vl●.  Punishment and fear (saith he) doth correct the soldier while he taketh his ease: 
Yet do thou respect time, herein.  whilst they are in action, hope and reward maketh them better.  
I have ended my discourse of Discipline, 
The Prince sent again to the Romans'.  as distinctly and plainly as I could with other men's words: yet do I again commit this to thy memory, if thou desire to have the same absolute and lawful, 
Idem. 1. Cap. 8.  thou oughtest to search out the Roman military discipline, whose confines being but small, they have extended their Empire almost through all the regions under the sun, and to the ends of the world: and that next unto God, by this only guide.   

CHAP. XIIII.  
He cometh to entreat of the chief leaders of armies. That they are not only profitable, but also necessary. That they are of two sorts. That always their experience, is more to be looked into, than their virtue. And that there ought to be but one principal General in an army.  
I Have brought the matter to that pass I would concerning soldiers. Now there are others that request my pen, and my hand, that is, Generals, and Captains. What shall I say, 
The necessity of leaders.  they are only profitable in an army? nay they are likewise necessary: for they are the very soul and life of the army, so that it is truly written, a company of soldiers without a Captain, 
Curt. 10. Quinct. 5.  are as a body without a soul: And as the mariners can do nothing without a Pilot, so cannot soldiers stir without a leader. And in another place thou shalt read, 
Such as they are, such is the soldier.  that such as the General is, such is the army. 
Flor. 2. Cap. 18.  If he guide it well and skilfully, they prove men of courage: if without discretion, it goeth to wrack, which is the cause, 
Tac. de Morib. Ge●m.  why thou puttest more confidence in the General, then in the whole army (which happeneth rarely, except it be purchased by the means of discipline.) Thou shalt then especially labour to find a General, such a man as I will describe unto thee.  
There are two sorts of leaders, 
There is a twofold difference of them. Those of the 〈◊〉 place.  they that hold the first or chief place, and they that hold the second.  
Those of the first place are such, who command absolutely and by sovereign authority, who manage the affairs themselves, and as it seemeth good unto them.  
They of the second sort, are those, 
Those of the second.  who govern under the authority of another, and are at his beck, and do dispatch matters as he commandeth. In the first rank, 
Whether kings ought to be present themselves in war.  every King and Prince are in their own estate. In the second, those which are appointed by them as their ministers and ambassadors of war.  
Concerning the first, 
Reasons on the affirmative part.  when there is occasion of war, 
Tac. 2. Hist.  It is a matter in question, whether they ought themselves to be present at the battle, or whether they should absent themselves, and that not without cause. Now it seemeth they ought to be present themselves in these exploits: 
Plaut. Amph.  For where the sovereign commander assisteth not with his presence in the army, that is sooner done, which needeth not to be undertaken, then that which is necessary to be enterprised. Hereunto add this, that with his presence he doth breath or inspire strength, and value in the soldier. Neither was it unaptly spoken in times passed by Antigonus (being in an army by sea against the Captains of Ptolemaeus) to one of his principal commanders, whom he did see begin to faint, and reason upon the great multitude of the enemy's Ships: quoth he, 
Plut. Apoph.  In steed of how many men dost thou reckon me, I being present in person? He said well. 
Reasons one 〈◊〉 contrary.  But yet on the other side there is likewise a deeper cause of doubt: because it seemeth a matter of more safety, 
Tac. 2. Hist.  that he that is Sovereign, being exempt from the hazard of war, may reserve himself for sovereign causes, and the safeguard of the whole estate. For, in the soldiers there consisteth but the loss of one, 
Egesip. 5. Cap. 3.  in the Emperor, the danger of all. 
The doubt dissolved. Sometimes he ought to be present.  I will with a little distinction resolve this doubt. 
Tac. 4. Hist.  For if the whole state of the kingdom, or the safeguard of the whole Country hang in suspense, he ought himself to be in the field. 
Ibidem.  But I judge, in wars of less importance, he may give the charge thereof to his undercaptaines. * 
Sometimes not.  For it is not a seemly thing for a Prince, 
3. Ann.  at that season, when some little town should move sedition, that he should leave his principal City, whereon the safeguard of all his subjects did depend. Wherefore sometimes it were convenient that he went in his own person; 
Many Generals are hurtful.  sometimes that he sent other Captains. But what, shall he send many? it importeth not greatly, so that the principal authority over the army be committed to one. For thou always shalt find, 
Thuc. 6.  that both the plurality of commanders, hath always bred much harm, and likewise, when there hath been no commandment at all, or that it hath been uncertain. Neither is this old proverb of no effect, 
Proverbialis versus.  that many commanders were the overthrow of Caria. 
But always one is to be authorized in one war.  Where one alone is to be chosen, who ought to be a man of experience and wisdom: 
Sal. jug.  lest, he to whom thou hast given all authority, be forced for want of skill to seek some other, by whom he may be governed. 
Who ought rather to be regarded for his experience then his virtue.  For here the principal matter is experience: and Aristotle said right well: In the charge of war, 
5. Polit. Cap. 9  greater respect ought to be had to the experience of the General, then to his virtue and conditions.   

CHAP. XV.  
The notes and marks of a good Captain: which seem to be five. The same severally declared by order.  
But to the end I may the better open this unto thee, and that it may more plainly appear, who to thy most advantage are to be chosen; I will paint and set forth unto thee the portraiture of true and lawful Captains, in a few colors, which shall not fade. Only do thou give care unto me, and as they were wont in times passed in holy matters to say, Do this.  
I do require these five things in a lawful leader: 
What things are to be expected in a good Captain. 1. Skill, or experience.  1. skill, 2. Virtue, 3. Providence, 4. Authority, 5. Fortune.  
Skill: that he be expert in his art, and such a one, who by long use, hath gotten skill in war, not by report, or reading alone: but I say such a one, 
Tac. 3. Ann.  who hath himself taken pay in diverse countries: and that there be no kind of war, 
Cic. pro Manil. Tac. 3. Ann.  wherein Fortune hath not made trial of him: who knoweth, the order of an army, what care there ought to be, to see how the enemy lieth, what way is best, either to provoke the enemy, or to draw the war in length: 
1. Ann.  who is expert both in things prosperous, and in matters dangerous, and doubtful, 
Which for the most part is gotten by trial of both fortunes.  and therefore not amazed at them. For these men please me not, who have never tasted adversity: 
Liu. 30.  neither can he suddenly give order, or think upon mischances, whom fortune hath never deceived.  
Secondly I add Virtue: whereby I understand a certain vigour, 
2. Virtue.  or liveliness of the body, and wit, conjoined with goodness of the mind. 
That he be lively, & active  Which vigour is apparent in these things, that he exercise his bands of men, though there be no war, 
Tac. 12. Ann.  and by his care, and providence, do carry himself in that manner, as if the enemy were at hand. 
5. Hist.  That he himself commonly do take pains in the army, that he be amongst the common soldiers, always retaining the honour, 
Let him march before his soldiers, and be their true leader.  and authority of a leader. Who dare give the first onset when any work is to be undertaken, 
Sil. 1.  and that he show the way to others. And who may speak this of himself, 
Liu. 7.  O my soldiers, I would have you follow my deeds, not my words: and not only learn true discipline of me, but likewise take example by me: * 
Lucan. 9 de Catone.  that he with his own hands carry boards and planks: that he march breathing before his soldiers: that he do teach them, and not command them to endure labour. To be short, that he take pains in time of need, 
Cic. pro leg. Manil.  show fortitude in danger, industry in undertaking, speediness in executing.  
Likewise certain virtues of the mind are to be added. 
Let him likewise be endued with inward virtues.  For not only warlike virtue is to be required in a sovereign and perfect General, 
Ibid.  but there are many other worthy parts, which are companions, and ministers of this virtue: * 
Ibid.  Of what great innocency ought commanders to be? of what great temperance in all things? of what faith? of what affability? of what humanity? And except he have all, or the most part of these virtues, 
Ibid.  I can not reckon him in any number amongst worthy Captains.  
Now thirdly, I commend Providence, 
3. Providence, Let him be wary.  that is, those wary and advised Captains, 
Liu. 22.  who in no place, do hazard and commit themselves to fortune, but in as much as necessity compelleth them. 
Indeed.  Truly I blame those, who do all things furiously and hastily: 
Tac. 4. Hist.  and who are more ready to contemn the enemies, then to take heed of them. And although that they be oftentimes pleasing to the common sort, because to fools, 
6. An●.  or barbarous people, 
Though the common soldier love fiery spirits.  all stay seemeth servile, and immediately to execute, the part of a King: * 
Liu. 22.  and surely, if the matter may be carried by the voice of the soldier, without all doubt they will prefer some Minutiuses to their Captain, 
But let rashness be far from him.  before worthy Fabius. But be not thou so deceived, and think rather with Augustus, 
Sueton. Aug. ca 25.  that nothing doth less agree with a perfect Captain, than rashness, and temerity: 
Let him have eyes as well behind as before.  And with Sertorius, that a leader ought rather to look behind, then before him: * 
Plut. in Sert. Cato apud Veget. 1. Cap. 13. Plut. Apop. Liu. 22.  For the faults in war cannot be amended. And as he said, in battle it is not lawful to fail twice. 
For hasty persons come soon to ruin.  But he that goeth rashly to work, faileth in a manner of necessity. temerity, besides that it is foolish, is likewise infortunate: Is it not subject to all trains & surprises? Polybius said notably, 
Lib. 3.  haste, foolish hardiness, and sudden passions, without reason; likewise vanity, and arrogancy, are most available to the enemies, and most hurtful to our friends. For he that is such a one, is subject to all manner of conspiracies, 
They begin, but go not thotowe stitch.  deceits, and guiles. But pose the case he fail not in his enterprise: what doth he effect? Surely no great matter: and temerity, when it hath passed the first brunt, 
Curt. 4.  like unto certain beasts, which have lost their sting, it is slow and benumbed. 
They which are somewhat slack, are more assured.  Wherefore learn this by Euripides, 
Eurip. in Phaenis.  An advised Captain is better, than he that is desperately audacious. * 
Liu. 22.  Care not thou though they call a wary person, fearful; a considerate person, slack; an expert soldier, no stout warrior. 
Indeed.  Nor esteem of it that they rejoice with the common people, at thy fury. * 
Indeed.  I had rather that the wise enemy should fear thee, than the foolish citizen praise thee. * 
And of more force.  This cloud, 
Indeed.  that stayeth in the mountains, the storm being stirred, will in the end send a shower. * 
Indeed.  For I do not admonish that nothing should be taken in hand, but that in thy enterprise reason might guide thee, not fortune, 
4. Felicity.  albeit I wish, that she might be gracious unto thee: for four, I require Felicity in the Captain. Surely for the most part, 
Which cometh from above.  she is the companion of counsel▪ and reason, but yet more favourably given to some by God. He is the only author thereof, and no man is able to warrant the same unto himself. * 
Cic. pro lege Manil. Proverbialis versus.  Felicity is a gift of the sovereign God. Wherefore, although providence helpeth much to the success of matters, yet with Plato I deem, 
In Epitome.  that military science, hath great need of much good fortune. For surely there are some, 
Eustath in 2. Illiad. Ex Agel.  who are borne in the fourth mood, that is, to misfortune. 
It is not given to some.  Who have Sejanus unfortunate horse at home, that is, with whom nothing thrives. So that to what thing soever they apply their wit, or set to their hand, it falleth out crosselie. contrarily there are others, 
It is as it were even borne with others.  whom even the wind, 
Cic pro Manil.  and the weather favoureth. Which is the reason, that in the choice of Captains, I have likewise regard to fortune: and I am of this opinion, 
Ibidem.  that in time past, Maximus, Marcellus, Scipio, Marius, and other great Captains, had the more often governments and armies committed to them, not only in regard of their virtue, but likewise in respect of their fortune.  
lastly, 
Cic. pro leg. Manil.  I required Authority: 
5. Authority.  For it is a matter that belongeth greatly to the administration of war, what opinion the enemies have, and what those that are thy confederates, do think of thy Captains. Authority seemeth specially to be * 
Dixi lib. 4. cap. 9  the child of felicity: notwithstanding, amongst thy subjects likewise, it is to be gotten, with a certain strict form of government. 
3. cap. 10.  The precept of Vegetius containeth wisdom: saith he, 
Severity begetteth it.  Let a Captain by severity usurp the greatest authority, let him by law punish all offences committed in war, let it not be thought of him, that he pardon any that fail. 
An over gentle Captain is unprofitable.  For these mild and gentle Captains, grow contemptible, Scipio said very well, 
Applan. Iberic.  these leaders which are austere and rough, are best for their own soldiers: and those that are tractable and ready to forgive, to the enemies. What is the reason hereof? 
Ibidem.  Truly the soldiers seem to delight in these gentle leaders, 
A contempt to his soldiers.  but they do despise them: & to be grieved, to be commanded by austere Captains, but they yield duty and obedience to them in all things. 
Tac. 1. Hist.  But in deed they are not displeasant to the soldiers, 
On the other side, a severe captain is esteemed. And is the rather beloved, if in fit time he show himself gentle.  wondering at the virtues of him they cannot so well brook: especially, if he can temper himself sometimes, with some courtesy and meekness: 
Indeed.  For albeit the favour of the soldiers is not lawfully gotten by presents, and ambition, yet is it not to be disdained, if it may be purchased by any honest means. As, to do some exercise of the body amongst them, 
Curt. 3.  that his apparel be not much different from a private person. 
Tac. 1. Ana.  Likewise to give and distribute apparel and food to the needy or the wounded: and to bring this to pass, either by some other gifts of the spirit, 
Curt. 3.  or good parts of the mind, that thou mayest in like manner be loved and reverenced of them.   

CHAP. XVI.  
That consultations are necessary in war. A show, or taste of them: Likewise, certain instructions, what things are necessary before, and in the fight.  
I Have ended that which I had to say of men in general. 
The profit of counsels.  There remaineth consultations, the last, yet a necessary instrument of war. What is all your provision without counsel? a smoke. What are your men without it? a funeral. Neither needeth the same to be proved with words: 
They are necessary for Generals.  by danger, 
Sal. Catil.  and in the handling of affairs, it is pooned, that policy availeth much in war. And thou shalt see, 
Tac. 2 Ann.  that great Captains have brought more things to pass by counsel then by strength. Therefore Caesar resolved, that it was no less necessary for an Emperor to overcome by policy, then by the sword. 
1. Com. Bel. ciu.  And the carthaginians did execute those Captains who enterprised any war, 
Val. 2. ca 7  led thereto by bad counsel, though good & prosperous fortune did follow: imputing whatsoever happened well, to be done by the help of immortal God, 
For the most part the event of matters proceedeth from them.  and what soever chanced ill, to their own fault: which they did not unconsiderately. 
Caes. come. 6.  For although fortune prevaileth much in all things, but especially in martial affairs, * 
Cic. pro Marcel.  and whatsoever succeed prosperously, that she doth almost wholly attribute to herself: yet surely counsel hath therein a great & forcible part: and it is by good advise, for the most part that she is good unto us. Whereupon Attius said, 
Apud Sal. ad Caes.  that every man was the framer of his own Fortune: and Fabius was of this mind, 
Liu. 22.  that Fortune had no great power over a good and virtuous Emperor, but the mind and reason did rule over him.  
Wherefore counsels ought to be used: but what manner of counsels, 
Howbelt, it is a hard thing to set down certain precepts of counsel.  or in what sort? It is hard to prescribe it. For the occasions themselves do rather give counsel to men, 
Ibidem.  than men to occasions: Thou oughtest rather to apply thyself to them: especially in war. 
Thuc. 1.  For war, least of all other matters proceedeth not as things are decreed on, but it inventeth mame of itself, and that as the matter falleth out. 
Which some will blame the Author.  Neither can I aptly enough speak thereof. May I now, 
Liu. 22.  dwelling in a city, enter into the knowledge of those things, which are to be done of thee being a soldier? I shall be laughed at, and some not without cause, will call me doting Phor●io. Wherefore I will not undertake this, as if I were in a Pulpit in my long gown, to set down precepts to soldiers, being in their cassocks and armour: but out of this great heap of counsels, I will only gather a few, which I will briefly set before thee for example. The which notwithstanding, 
Yet he giveth some taste thereof. Counsels are of two sorts.  that it may be done distinctly, and with some method, I will divide them into direct and indirect counsels. Direct counsels, are those, which march in the beaten way of war: Indirect counsels, which pass by the secret path of fraud and deceit. 
The first reason springeth from occasion.  Occasion ought to be observed in war: and surely it hath power in all humane affairs, but especially in matter of war. * 
Polib. 9 Veg. 3. Cap. 26.  Occasion is accustomed to bring more help in war, than virtue. 
Which is to be taken hold of.  Wherefore be thou armed and prepared, that thou for sake not occasion when it is offered thee, 
Liu. 22.  and that thou take the same away from thine enemy. * 
Id. lib. 28.  It is the part of a man, and of a Captain, not to refuse Fortune when she offereth herself, and when good hap presenteth itself, then to sit down to counsel.  
We must yield to Report: 
Curt. 8.  For wars do consist of report, 
The second reason from report. Which is of importance in war.  and oftentimes, that which hath falsely been believed, hath been held instead of troth. 
Liu. 27.  Another saith, Fame doth finish war; and matters of small moment do drive the minds of men either into hope, 
Tac. 13.  or fear: especially in the beginning: and report is of a marvelous force in new enterprises. 
12. Ann.  * And fear, or confidence, is engendered, by the first event of things. 
In. Agric.  Whetfore learn this, that thou oughtest to stay upon report, 
In Agric.  for as thy first proceed are, the residue in like manner will be conformable thereunto. But I say likewise, 
Yet is it not always to be credited.  that we ought not to obey report, even in the proceeding unto war. 
Liu. 22.  For thou oughtest to be resolute in this, not to make account of the rumours and report of the people. 
But rather sound reason.  And to follow those things which reason persuadeth, 
Vell. 2.  not such as are likely hereafter to be allowed of. 
Ibidem.  Neither ought the General at any time, frame his counsels after the judgement of the army, but the army is to be governed by the providence of the General. * 
Sen. Oct.  There is an ill government, when the common soldiers command the Captains. Know this, that a desire to fight doth agree with the soldiers, 
Tac. 3. Hist.  the leaders do often more good with their providence, with their counsel, with their wariness, 
Security is an evil thing in war.  then with rashness. Overmuch security is to be avoided. No man is sooner brought to ruin, 
Vell. 2. Indeed.  than he which feareth nothing. And recklessness is the common entrance into calamity. * 
Liu. 21.  Oftentimes contempt of the enemy, 
And likewise the contempt of the enemy.  hath brought forth bloody broils, and many worthy nations and kings have been overcome thorough a matter of small importance. * 
Curt. 6.  Nothing is with safety to be flightlie accounted of in the enemy, whom if thou despise, thou wilt make him more valiant thorough thy negligence. 
Have thou a certain careful fear.  Therefore, as I give counsel to fear nothing, 
Liu. 6.  so do I advise, to contemn nothing. * 
Caes. 1. bell. Civil. Liu. 25.  Many times in war, there happeneth great chances, in things of small moment: and nothing is of so little value, 
Nothing is of small moment in war.  that the consequence of a greater matter doth not sometimes depend thereon. * 
Aemil. Prob. in Thras.  By how much the more this precept ought to be embraced of all men: That nothing in war ought slightly to be set by: neither is this spoken without cause, that the mother of a wary person, knoweth not what belongeth to tears. 
Trust is always hurtful. To inquire after the enemy is profitable.  It is an incredible thing, 
Id. in Pelop.  how great calamity, overmuch presumption, hath been the cause of. 
Liu. 22.  All things are to be inquired after: thou oughtest not to be ignorant of thine own army, and the enemies: likewise, the situation of places, the nature of countries. It was a notable saying in Hannibal, 
Ibidem.  that all things belonging to the enemy, were as well known unto him, as his own force. 
Who they are, what they are, how many they are?  That saying of the Spartains pleaseth me not, 
Plut. in Agi. & Cleo. Veget. 3. cap. 8.  who were wont to ask, not have many they were, but where they were? It is too great a pride. He is hardly overcome, who can give a right judgement of his own power, and his enemy's forces. 
Especially of what disposition the General is.  But especially thou oughtest to learn the humour of the General: 
Polyb. 3.  For if any man deemeth that the proper duty of a good General be other, then to labour to know, the mind and condition of the chief Captain of the enemies, 
And all the enemy's camp.  he doth not only err, but he is mad: Inquire after the conditions and nature of thine enemies. 
Liu. 7.  For the force of some is in a sudden motion, which after a little while becometh weak. As most of the barbarous people are, 
Tac. 12. Ann. Ibidem.  whose violent brunts by delay do either become faint, 
Assault their faith.  or are turned into treachery. Wherefore make likewise trial of this, do thou use delays, dislodge from place to place, and (secretly) send some to the enemy's camp, to bu●e them, and to try to win them unto thee, and to forsake their faith: 
De Morib. Germ.  Or otherwise separate, 
Or else work factions amongst them. A true saying.  and disjoin them. Fortune can bring no greater thing to pass, then to sow discord amongst the enemies: * 
Veget. 3. Cap. 9  between whom the wise and advised Captain ought to sow occasions of dissension. For (this is a worthy saying) No nation how small soever it be, can easily be overthrown by the enemy, if it destroy not itself by private partialities.  
Thou oughtest consider the time when to fight; 
The onset ought to be given in due time.  which in my opinion ought never to be unadvisedly, 
Claud.  That leader is to be commended, who doth not attempt all things by hazard, but governeth both prosperous matters, and things adverse and contrary, by ripe deliberation and counsel; who is not thrown down by contrary accidents, nor lifted up with pride at any good success, but changing the rains, knoweth how to prolong the time, and the means to get the victory. * 
That is very seldom.  Paulus Aemilius said; Come thou very seldom to handy strokes, 
Sempro. apud Agel. Noctium lib. 13. ca 3. Sueton. Cap. 25. Thuc. 3.  although the assignation of the battle be given, if great necessity, or some principal occasion be not offered, Caesar Augustus said; war is never to be enterprised, but when hope of greater profit than loss is apparent: * 
If one way be uncertain.  For matters of war are uncertain, and many things are made of a little, and for the most part, assaults are attempted with a fury. Many times likewise even the lesser multitude, marching in fear, hath given the overthrow, & conquered the greater, because that they by reason of their despising the lesser, have been out of order: * 
Cit pro Mil.  The event of fight is uncertain, and Mars is indifferent: who oftentimes by him who is conquered doth subvert and vanquish another, bragging of his victory and spoil. Wherefore herein thou oughtest to proceed with a slow pace, 
We must attempt against the enemy by some other 〈◊〉.  especially against the enemy, 
Liu. 7.  whom time, and the alteration of the country do daily weaken. 
Id. 22.  He that is in his enemy's country, where all things oppose themselves against him, and seek to cross him, 
Ibidem.  whom no Cities, no walls do receive: dost thou doubt, 
The enemy is often to be broken by delays.  but that by sitting still, 
Ibidem. Tac. 2 Hist.  thou shalt overcome such a one? Many arms which are very hard to be encountered, by tract of time and delays, do vanish away and come to nothing. Notwithstanding I do not always forbidden thee to come to hand●e strokes: 
Yet sometimes by joining battle.  For it is a point of mere folly to think a victory may be gotten by sitting at ease, 
Liu. 22.  and by wishes: * 
Xenop. 7. Paed.  and likewise sometimes in staying, some part of the General's best provision is wasted and spent: 
And that as occasion & time falleth out. 〈◊〉 the case thou canst not long hold out.  but I advise thee with good counsel and judgement, 
Tac. 2. Hist.  to hazard he matter. It thy affairs be in a strait, as if thou hast no victuals, no munition, no money: then a God's name set forward thine army, and set upon thine enemy. * 
Liu. 22. Indeed. Id. lib. 25.  In desperate matters and of little hope, the counsels that denote most courage, are the safest. And as the Poet teacheth us, in desperate matters we must go rashly to work. 
Sen. Agam.  Or if it be manifest, 
O● if upon good ground thou expectest the victory.  that thy side is the strongest, which thou must look into seriously, and without flattering thyself, a vigilant, 
Veget. 3. cap. 9  sober, and prudent Captain, entering into consideration of the matter, as it were into a civil cause between two parties, with good advise, will judge of his own, and his enemy's forces: and if he find that he have the advantage many ways, let him not differre the battle, when opportunity is offered. Otherwise, 
Otherwise to 〈◊〉 to handy strokes is always hurtful.  it pleaseth me not at all, 
Liu. 7.  when thou art no ways constrained thereunto, that thou shouldest commit thyself to fortune. Surely these men, 
Indeed. Tac. 4. Hist.  who putting more confidence in their courage, then in their strength, do enter the field, as they rashly began the battle, so with like fear they take themselves to flight. 
We ought to consider prodigious signs.  But what if thou do moderately regard divinations? I say moderately, and without superstition: it may seem, that prodigious signs in heaven and in earth, 
1. Hist.  perhaps are not altogether to be rejected: and likewise the advertisements of thunder, and the presagement of things to come, whether they be joyful, 
And dreams sometimes.  sad, doubtful, or manifest. No nor dreams, ought slightly to beset by. 
Curt. 3.  For oftentimes when men are pressed with cares, which do stir up in their sleep, those things which are near, whether it be that the disease of the soul, or the mind that is capable of divination, foreseeth and presenteth them unto us. Surely I would not have thee, 
Tac 1. Hist.  contemn such things as happening by chance: 
Amm. 21.  For the goodness of God doth love (whether it be that men deserve it, or that he is touched with a care of them) by these means to open those dangers to us which hang over us.  
It behoveth thee to have regard, 
The means to begin the skirmish.  how, and in what sort to fight: 
Veg. 3. cap. 22.  first, time is not to be overslipped, that thou mayest surprise them when they are unprovided, when they are at meat, or weary with travel, or feeding their horses, and not thinking of any such matter. * 
Id. 3. cap. 9  For it is always the part of a good Captain, not to set upon the enemy openly, 
On the sudden or by ambushes.  wherein the danger might be common, but secretly and by stealth. In which case thy soldiers are hardy, 
Ibidem.  they fearful: thou oughtest likewise to beware, lest thou do at any time, lead thine army to fight, when they are either doubtful, and not resolute, or fearful. Except it sometimes be not unconvenient, that thou do dissemble a fear, which were not amiss, 
Tac. 2 Ann.  to provoke the enemy under a hope of victory, that they may the sooner be overcome. 
2. Hist.  It is likewise profitable to know, 
Or when the enemy himself ministereth fit opportunity to thee.  when the enemy thorough folly is fallen; and it is a point of wisdom, to stay until a man hath played the fool. * 
Thuc. 5.  Whosoever marketh well the faults his enemy committeth, and at the same instant answerable to his strength assaileth him, not so much openly or in ranged battle, but as occasion offereth itself, for the most part it falleth out prosperously with such a one.  
To be short, when thou mayest well do it, observe times and seasons, 
Liu. 25.  for if in the moment of occasion (the opportunity whereof suddenly slideth away) thou dost pause never so little, it is too late afterwards to complain that thou hast lost it. I said when so thou mayest. For surely, 
Curt. 7.  reason giveth place to necessity, especially in war, in that it seldom suffereth a man to make choice of time. 
Regard of the place ought to be had.  secondly, the place is to be considered, 
Veg. 3. ca 9  whether it seem fit for thee, or thine enemies. For it is a matter of great importance, 
Cap. 26.  and oftentimes the place is of more advantage, than the value of the men. As for example: If we are to fight on horseback, 
Cap. 9  we ought to make choice of the plain; if on foot; strait and narrow places, enclosed with ditches, marish ground or trees. Many times likewise it availeth much, if the place be such, that thy soldiers are forced to fight by constraint of the place, 
Tac. 2.  that their only only hope is in their virtue, and their only safeguard dependeth upon their victory. Surely when fortresses, and places of defence are nigh, the more hope they give to fly, 
3. Hist.  so much are they wont to put less courage in them to fight. 
Of the ordering of the battle.  The third thing of greatest moment is in the army itself, which if it be discreetly 
Veg. 3. Cap. 14.  set in order, it is a matter of much help: if without skill, although they be all men of courage, yet for want of order, they are soon overthrown. 
The order of Homer his army.  There are divers precepts concerning this matter, but what is better than that of Homer? 
Iliad. ●.  In the vanguard he placed the horsemen and the chariots: in the rearward he ranged the flower and force of the footmen; as the strength and rampart of the army, in the midst of the battle he put such as were cowards, and the common soldier, that they might be constrained to fight though it were against their wills. Whereunto Vegetius agreeth: 
Always a supply is to be had in a readiness.  It importeth much (quoth he) to the obtaining of the victory, 
Veg. 3. Cap. 17.  that the General do appoint some principal force of horse and foot, in the rearward, to be ready to secure where need requireth, as if they lay in ambush. For the Soldiers that do second, 
Thuc. 5.  are more dreadful to the enemy, than those that are already at handy strokes, and fight. 
Things unexpected do terrify.  The reason hereof is, that things unexpected do most of all trouble us, and as Vegetius saith; 
Veg. 3. c. 26.  Sudden things do amaze the enemy, things daily accustomed they dread not▪ So that a sudden outcry, or a shadow, or a vision, hath oftentimes put a whole army to flight: 
Plut. in Catone maiore.  And other such like things, have sooner affrighted and overthrown the enemy, than the sword. * 
Note this.  In all conflicts, 
Tac. de Mo.  first the eye are discouraged: or the ears, and commonly we see the Soldier, 
Germ. Curt. 4.  is sooner moved with vain and frivolous, then with just causes of fear.  
Moreover I note, 
The army is to be divided by several nanons.  that in ranging of a battle it importeth much commonly, to order it so, that those of one Country or nation may be martialled together: as well in regard of other considerations, 
Tac. 3. Hist.  as principally by this means to distinguish, men of value from cowards, and that they may be all inflamed to contend for honour. Which ought to be done in such sort, that strangers, and mercenary soldiers, be put where most danger is: 
In Agric.  There redoundeth great glory unto thee, if thou obtain victory, without shedding of thy subjects blood.  
But always thou oughtest to labour that thy army be in a readiness before thine enemies: 
It ought to be ●anged in time.  for two respects. 
Veget. 3. Cap. 18. Ibidem.   
First, because thou mayest the rather accomplish, what thou deemest best to be done, when there is no man to let thee.  
Next, 
Ibidem.  that thereby thou increasest the confidence and courage of thine own soldiers, and dost lessen the virtue and value of the enemy, because they seem always to be the strongest, who provoke others with a resolution: * 
Liu. 28.  Commonly be that assaileth hath more value in him, than he that is put to defend himself.  
Likewise it helpeth very much, 
The General ought to be confident and cheerful.  if both before the battle, and in the fight, 
Vell. 2.  the General do cheerfully show the value of his mind both in countenance and with his eyes. For what dare they enterprise, 
Tac. 3. Hist.  if they see thee slothful, and as it were out of thy wits, running with open cries here and there? Truly, 
Veget. 3. Cap. 22.  of necessity they must make themselves ready to run away, when they see their Captain in desperation. 
To exhort his soldiers.  Thou oughtest to stir up their courage, 
Liu. 22.  and to instruct them, to the end, that where there is least cause of fear, there may be least assurance of danger. * 
Curt.  Who so contemneth death, it flieth from him, and he that feareth it, it followeth him. * 
Sal. jugurt.  In battle they are always in most danger, who dread most: resolution is as a wall or rampart. * 
Curt. 9  The slothful frame not the destinies unto themselves as they list, but esteeming long life to be the chiefest felicity, they are often oppressed with death.  
These and such like things (whereof I give thee some examples) thou shalt exhort them unto as opportunity serveth, and albeit thou hast a good confidence in thy virtue, 
Tac. 14. An.  yet is it not amiss, to join therewith exhortations, and requests.  
Now thou beginnest the skirmish: 
In a matter of fear he ought not to faint.  do thy soldiers begin to faint? yet for all that be of good courage. 
Veget. 3. Cap. 25.  The event of many battles (or surely of the greater part) do fall out most commonly against those, to whom at the beginning the victory was given. In this point value especially is to be showed, and in such an astonishment, 
Tac. 2. Hist.  that thou leave not unperformed any office or duty of a resolute Captain, or valiant soldier. * 
Let him stay, and encourage his soldiers,  Stay such which forsake the field for fear: 
Ibidem.  where there is most cause of labour, where there is any hope left, show thy worthiness to thine enemy, and thy value to thine own men, by thy advice, by thy deeds of arms, by thy words. Hear what a Poet saith of Caesar: He himself with his own hands, 
Lucan. 〈◊〉. 7.  bringeth armour and weapons to his soldiers: He encourageth his Squadrons to give the onset: He forceth those that fly, with strokes to return to fight.  
On the other side: 
He ought to work providently in the victory.  Are thy men victorious? restrain them, that they disband not themselves too much. 
Veget. 3. Cap. 25.  Many times an army flying, recovering their strength, hath conquered those that pursued them, when they have been found out of order. * 
Tac. 2. Hist.  Thou beginnest thy victory timely enough, when thou art sure not to be overcome. * 
In Agrit.  Sometime likewise they that are conquered, take courage to themselves, especially if thou press them too sore. 
He ought not 〈◊〉 them 〈◊〉.  Hardiness increaseth thorough desperation, 
Veget. 3. Cap. 25.  to those that are compassed on every side, and when there is no hope at all, fear hath recourse to weapons: * 
Curt. 6.  and when they can fly no further, they which are kept from running away, turn again to fight. 
But make them away to fly.  Therefore the opinion of Scipto deserveth praise, 
Veget. 3. Cap. 21.  make way to thine enemies, that they may run the faster. And Pyrrhus, 
Frontin. 2. Cap. 6.  amongst other precepts belonging to a Captain, left this to memory, that we must not obstinately withstand the enemy when he flieth: not only lest that he being compelled by necessity, do resist thee with more courage for the present: but likewise, that hereafter, he may more easily be drawn to leave the battle. I know that this last advise cometh from experience, and is fit to be observed in all kind of war. 
The soldier is to be kept from the pray until the victory be assured.  Last of all, thy soldier is to be kept from the spoil: 
Tac. 4. Hist.  for over often, the dangerous debate for the spoil amongst the conquerors▪ and the letting go the enemy, hath bred much hurt.   

CHAP. XVII.  
Of Politic Counsels, or stratagems: whether it be lawful to use them, or no? That in the judgement of the author they are not only of great profit, but honourable likewise.  
I Have given thee a taste of the first sort of counsel: 
What stratagems are, and to what end.  I come now to the other part thereof, which is more crooked, 
Fron. 1. Praef.  and covert▪ the force whereof properly consisting in art, and policy, is profitable as well when we ought to withstand the enemy, as when he is to be assailed. We call them stratagems by a Greek words, as I think, 
The occasion of the word Stratagen●●.  because they do either proceed, or are invented by the General, or that they are especially worthy of him, if he be good. Wherein notwithstanding there ariseth some controversy between us and those simple & harmless natures which do condemn them: 
Some men condemn them.  who say, it is the part of a true soldier, nay, 
Tac. 2. Hist.  of a good man, to take revenge of his enemies, not by deceit, nor by secret means, but openly, and that when he is armed. Hereunto it seemeth the Poet doth agree: there is no man of a high stomach, 
Eurip. in Rheso.  who will secretly slay his enemy. 
And certain nations have rejected them.  And like wise certain ancient people, and those of fresher memory seem to assent hereunto, as the Achaian in deceitful Greece, whom Polybius in commending doth show, 
Lib. 13.  that they did abhor from these subtleties and deceits so far forth, that they would not by that means conquer their enemies. 
As dishonourable.  He yieldeth a reason hereof▪ and saith, 
Ibid.  because they thought that no victory was either of any renown or certainty, except they had in open sight overcome their enemies by an assigned battle. And to say the troth, 
Claud. in 6. Cons. honour.  the victory is never so great, as when the enemies confess in their mind, 
Of small efficacy to obtain a full victory.  that they are vanquished. For indeed, they which are subdued by subtlety, do easily gather strength again, 
Tac. Agric.  because they persuade themselves, that they are not overcome by value, but by the opportunity, and policy offered the General.  
To be short, 
And that they are likewise against true saith.  a certain Roman did write, 
Flor. 1. Cap. 12.  that a holy and wise man knoweth that to be a lawful victory, which is gotten without breach of faith, and without diminishing of honour. But they will say, are they not both hereby endangered? and where craft and guile taketh place, there can scarce be any faith, no, neither honour can not be without blemish.  
These are the arguments which are held by them, against the which I dispute and reply in this sort.  
First, 
The author his opinion on the contrary. It is lawful to hurt an enemy by all the means we can devise.  it is the enemy against whom we practise these things, that is those, whom we may destroy both by custom, and law: and what matter is it by what means we give them the overthrow? That old saying of the Poet, is well known: 
Virg. 2.  What importeth it, whether the enemy be overcome by deceit, or force? With whom Pindarus agreeth: 
Pindar.  we must endeavour all manner ways, 
Isthm.  to break, 
Od. 4.  and disorder the enemy. 
The confirmation by a similitude.  Thou seest a huntsinan killeth some wild beasts by force, and with his hand: others, he taketh with gins, and nets: and who reprehendeth him therefore? All these manner of deceits do seem rather to deserve commendation, 
By examples.  than blame. Surely Brasidas, that worthy parsonage, and valiant Captain, saith thus, 
Thucid. 5.  Those stealths in war do merit no small praise, by the which especially the enemies are entrapped, and those that are in league and friendship greatly aided and assisted. Polybius himself, who a little before did wonder at the Achaian, doth openly hold party with us, when he saith, 
Lib. 9  that those martial deeds which are executed in the sight of all the world, and with main force, deserve less praise, than those which are wrought by industry, and the opportunity and slights. But likewise if one nation be to be compared with another, 
The opinion of the Spartaines herein.  shall I doubt whether the Spartains may be weighed in one balance with the Achaian? yea, they will both in virtue and fortune overpoise them, and although they were most valiant, 
Plut. Marcell.  yet they did deem that those actions which were brought to pass by reason and wit, were more worthy, 
Who preferred this covert, before an open way.  and beseeming a man, than those, which were effected by force and violence. 
Ibidem,  Therefore, the Spartains when they did dismiss any Captain from his office, he which had accomplished that which belonged to his charge by persuasion or deceit, did sacrifice an Ox▪ if by force of arms, a Cock. To wit, either a great, or less beast, as they esteemed the fact of importance, or of less moment.  
But they say further Euripides denieth, 
An answer to the reasons that make for the contrary. A distinction of those that are enemies.  that it belongeth to a man of worth. They are deceived: for he doth not speak of the common enemy, or of war: but he meaneth private ennemities, wherein (as he rightly deemeth) fraud hath no place: In war the matter goeth otherwise. For even the ancient Romans', in other things covetous and resolute, 
Ulpian. ●i. 1. de dolo.  to tread this princely path, did affirm, that there was a certain honest subtlety, which passed with them under the name of policy, especially if any thing were attempted against a common enemy, or a thief. 
A Christian precept.  What need there any more words? 
August. in Quaest. super joshua quest. 10.  Saint Augustine resolveth this doubt: When lawful war is undertaken, it importeth nothing in respect of justice, whether the enemy be assailed openly, or by ambush. 
An answer unto Florus.  For as concerning that which the Roman writer seemeth to condemn, in very deed, he doth not blame: he only wisheth that herein faith and honour, may be preserved. For who will allow of fraud to the prejudice of intercourse, contract, and friendship? who can likewise approve vile, and villainous deceit? as if any man should bereave his enemy of life by poison, or send and hire a murderer secretly to make him away. 
What kind of deceits are good.  Abhor these things, and such like, 
Plut.  and with Agesilaus carry this mind, that it is a wicked thing injustly to deceive him, that is entered into alliance with thee: but to beguile thine enemies, it is not only lawful, but likewise profitable, and a thing thou mayest well rejoice at. 
An exhortation unto them.  These men join in opinion with Homer, that it skilleth not whether we overcome by craft, or by force of arms. * 
Odies. ●.  And in very deed, 
Xenop.  there is nothing that is more available in war, 
Hippar.  than stratagems. 
The pray of them.  Why dost thou expect I should in this place set down the several sorts of them? Amongst ancient writers thou hast Frontinus, and Polyenus: and some authors of this age, have likewise taken great pains therein.   

CHAP. XVIII.  
What seemeth best to be done after the conflict: and how the Prince may behave himself, to his advantage and honour, being victorious, or in the pursuit of the enemy.  
I Have by my conusels, sufficiently instructed thee how thou shouldest prepare thyself to war: now I will entreat of those things, which are necessary to be done after the battle, and as it were by a by-way, will lead thee to that fair mark, I mean peace. After the battle, either the victory is absolute, or else there followeth slaughter. In the victory, I admonish thee of three things: 
Three precepts for the use of victory. Whereunto a caution is to be added.  to use it discreetly, moderately, and modestly. It behoveth thee to use it discreetly, 
Liu. 21.  because prosperity for the most part breedeth negligence: and so, some wound may be received, by overmuch trust. * 
Tac. Agric. 4. Hist.  Likewise, often losses, though they be but small, do dismember and impair the glory of a purchased victory.  
Likewise thou oughtest to use it Moderately, 
Lenity.  victory being by nature cruel, Anger, and a fierce enemy, and victory, 
Sen. Tr●ad.  and the sword of the conqueror, can not be bridled, and they which are once infected therewith, their desire is without pity. Notwithstanding, 
Neither is all hope to be cut off from the enemy.  it is necessary for thee to overrule them, otherwise, it will be a great hindrance to thy proceed. For where nothing but extremity is seen, 
Tac. 3. Hist.  thorough desperation they prepare themselves boldly to resist. * 
Curt. 5.  Likewise, necessity setteth an edge upon sloth, and oftentimes desperation is the cause of hope. * 
Po●tius latro in Declam.  The bite of enraged necessity, are most dangerous. Wherefore have regard to this, 
Another provocation to peace.  and always leave somewhat for hope: Show thyself still at hand, and terrify them, but when thou hast sufficiently amazed them, 
Tac. Agric.  by sparing them again, show by that means provocations of peace. This doth somewhat pacify them, 
The fields are to be spared.  and cutteth off their stubbornness, 
Indeed.  in respect of those things they have lost, in respect of their riches, which I would not have thee utterly to dispossess thyself of. Archidamus giveth better counsel, when he saith, Neither do thou carry any other estimation of thine enemy's Country, 
Th●cid. 1.  then as if it were pawned unto thee, and so much the more, by how much it is more fertile. We must spare the greatest part thereof, lest the enemies being brought to madness and desperation, become not more uneasy to be conquered. Besides, thou shalt cause them put great confidence in thee, 
Sen. Theb.  if thou spare them as if they were thine own. For that which thou commandest to be ruined with fire, to be cut down with the sword, thou holdest in reputation as none of thine.  
Thirdly, 
Tac. 3. Hist.  use thy victory modestly: For felicity doth not only in an ill disposition lay open covetousness, 
Pride is to be avoided.  pride, and other hidden evils: 
2. Hist.  but even worthy Captains wax insolent in prosperity. And with that Tantalus, that Pindarus speaketh of, they can not digest a large fortune. 
For war is doubtful.  O foolish men: He that exalteth himself for the prosperous success happened in war, doth not consider upon how false a trust he magnifieth himself. * 
Olymp. Od. 1. Thucid. 1. Publius.  Fortune is made of glass, who when it shineth brightest, is soon broken. * 
Plin. Pane.  The state of mortal men is subject to these changes, 
And oftentimes the conqueror is conquered.  that adversity springeth from prosperity, and prosperity from adversity. * 
Sen. Agamemnon.  How can a conqueror dread any thing? when he is void of fear.  
Now in the overthrow, I admonish thee of two things, 
It behooneth thee to consider thy loss.  to bear the same discreetly and stoutly; with discretion in this sense, that thou weight and consider it seriously. For contrarily there are some that do feign that all things happen 
Tac. 3. Hist.  well: 
Ibidem.  and keeping those secret who brought news of the overthrow, 
Otherwise thou canst apply no remedy,  they do rather, by foolish dissimulation, differre their means to remedy the evil, then to put it from them. They can allege no reason, why the matter should be so carried. For first, 
Sen. Agamemnon.  He that refuseth to enter into the knowledge of his loss, increaseth fear; and those mishaps which are doubtful, do afflict us most of all. 
Curt. 4.  As on the other side: many times it is a comfort to one in calamity, to know his own estate. Then surely, 
Sen. Oed.  ignorance is a fruitless remedy of evils: nay, it is no remedy at all: neither canst thou cure a disease, 
They ought with all endeavour to be ho●pen.  except thou know it. Be not thou ignorant thereof, but rather examine it, and weigh it well: If the loss be small, it will rather kindle cour age in thee, then fear: If it be great, 
Tac. 15. An.  yet do not in a rage cast away thy weapons; * 
Cic. pro Muren.  nor be thou terrified with the event of one battle. 
And better fortune to be hoped for.  Is not Mars common? and doth it not oftentimes exalt the vanquished, and afflict the conqueror? * 
Tac. 2. Hist. Liu. 28. Egesip. 4. Cap. 2.  It is a token of a faint heart, for some little fall, to be out of hope to rise again, seeing that for matters of the least moment, 
Courage of the mind is to be used.  things done in war, do suddenly change. Wherefore it behoveth thee in this case, to bear the matter stoutly. I deem this the part of a King, 
Sen. Oedip.  to endure adversity: and by how much the state is doubtful, and the greatness of a declining Empire doth threaten ruin, so much the more ought a man of courage settle himself to stand more firmly. I have learned this, 
We ought to contend with fortune.  that men of worth and value, 
Tac. 2. Hist.  do rely upon hope against Fortune: those that are timorous and cowards, do thorough fear step forward to desperation. Do thou rouse up thyself, 
And repair our broken strength.  and consider thy forces, which are near unto thee, 
Indeed.  and far off: * 
Veget. 3. Cap. 25. Tac. Agric.  Let a new choice of men be made, and a fresh aid be sought: Let thy Cities, or thy Castles, be assured with continual munition, against a long siege. To conclude, so that thy cause be good, 
Flor. 1. Cap. 15.  make trial of all things; after the manner of Serpents, who being hurt in the head, do threaten with their tail. * 
It is better to die with honour, then to live with infamy.  Though that God withstand a lawful war, yet it is permitted to men of courage to die honestly: * 
Curt. 5. Sall.  So Nature hath appointed one end to all men, even to those who are enclosed in their armour: * 
Tac. 3. Hist.  only there is this difference, whether it be better to yield the last gasp vainly and reproachfully, or virtuously.   

CHAP. XIX.  
An earnest exhortation to peace. And first those that are vanquished, are persuaded thereunto: meaning, an assured and honest peace.  
But we have fought enough, 
The third part of this book.  yea sufficiently: O profitable peace, when wilt thou turn thy countenance toward us? I come unto thee, and shaking off this dust of Mars, I will now take a little rest under the fortunate tree of Min●rua.  
I have declared, 
The world cannot continue if there be continual war.  how war is to be enterprised and put in execution, now I greedily desire to show, after what manner it ought to be brought to an end. 
Sen. Herc. Fur.  If mortal men do always entertain eternal hatred, and that fury once begun do never abandon their hearts; but he that hath good success do still maintain war, and he that hath had the overthrow, seek still to defend himself; in the end nothing will be left to nourish sedition: then shall the waste field remain without tillage, then shall the depth of ashes as a grave cover the dead corpses, the houses being burned. 
Peace is the end of war.  Although that the war be great, 
Cic. Phil. 13  although it be practised daily, yet is it to be ended by peace: whose very name is acceptable, 
The praise of peace.  but the effect thereof bringeth both pleasure and safety: * 
Id. de leg. Ag. rar.  where at it seemeth not those things do rejoice, to whom nature hath given sense and feeling only, but even the houses themselves and the very fields. * 
Sill. 11.  Peace is the best thing of all others that man hath the knowledge of to be given to him, which of it self is more to be desired then any triumphs. I say, that as well the vanquished, 
It is available for both sides.  as the conquerors, aught to have recourse thereunto, being equally profitable to them both: 
Tac. Agric. 15. Ann. Sen. Hec. Fur.  and it is expedient that the vanquisher be brought to desire it, 
Especially to the vanquished.  and it is necessary for him that is overcome. But first of all do thou who art vanquished give care unto me. I did a while a go provoke thee to take arms, neither do I now persuade thee to lay them down, 
We must not lay our defence away if we will have peace.  for the holding of them, is the ready way to purchase peace. Cicero saith, 
Phil. 7.  if we desire to enjoy peace, we must make war, if we forbear to take arms, we shall never enjoy peace. * 
Thuc. 1.  For peace is best established through war. 
The enemy is to be put in fear.  But what is the meaning of this? Surely lest otherwise thou seem a slothful and a certain vile kind of creature, and that the enemy may know, 
Tac. 3. Hist.  that thou hast as yet some force left, (which if thou art resolute) may seem doubtful; (if desperate) furious. Wherefore show thyself of a high and confident courage. 
4. Ann. Iliad. ●  And say with Homer, I have yet long spears, and round shields, head pieces, 
Guil. Neub. Rer. Anglic. lib. 2. ca 12.  and shining cuirasses. Let not the old proverb deceive thee, It is best treating of peace, with weapons in one's hand.  
Now in peace, thou oughtest to consider these two things, 
Two things to be considered  that it be Honest, 
In peace. That it be honest.  and without fraud. I understand peace to be honest, 
Liu. 25. Ex. Cle. Ph●l. 12. Ad A●t. 7. Ep. 14.  when under some tolerable condition, thou dost end thy war. That it may rightly be peace, not a contract of bondage. For albeit that peace be unjust, yet is it to be preferred before a most just war. 
It is dishonourable, when it bringeth open thrall doom.  Yet surely that peace is intolerable in a Prince, that bringeth with it his dishonour, or infamy. It is a hard thing, 
Sen. Theb.  from a kingdom to fall into bondage: and it seemeth it were better to fall with honour, 
Death is rather to be desired of a good man. 2. That it be without deceit.  then to serve with shame. 
Phil. 3.   
Next I desired it might be without fraud, that is to say, pure, white, and unspotted, and very peace in deed. For I fear feigned and false peace, 
Phil. 7.  that under the name thereof shroudeth war. 
To the intent it may end, not prolong war.  Many times by reason of the inward hatred of great personages, 
Sal. Ep. M●thrid.  thou shalt find, that war is rather prolonged then true peace established. And I am of this opinion, 
Tac. 4. Hist.  that war is more safe, 
At what time it is best to treat thereof.  then suspicious peace. Thou oughtest always to consider these two things, neither canst thou always obtain thy request, except it be perhaps at the beginning of the war. 
Caes. 1. bell. Civil. Curt. 7.  For it is the best season, and almost there is but one time to entreat of peace, whilst either side, trust in their strength, and both of them seem of equal force. Moreover, those do seem equal, who have not yet made trial of their forces. But when thy affairs wax worse, 
Some while dignity yieldeth.  there is greater reason thou shouldest rather take another course, 
Cic. 5. ep. 21  and rather to accept of peace, under any condition that may bring thy safety, then being weaker to contend with the stronger. * 
Curt. 5.  The Pilcte when he feareth shipwreck, by loss redeemeth what soever may be saved: Thou, 
Tac. 2. Hist.  and Fortune, hast made trial together: she hath been thine adversary, why dost thou differre thy r●ine any longer? 
5. Hist.  Consider that with the vanquished commonly there are more lamentations, 
2. Hist.  complaints, 
Forced thereto by necessity.  than strength: 
3. Hist.  and although they speak fiercely, yet have they small courage. Wherefore bite on the bridle, 
Liu. 9  and (as one said in the like matter) give place to necessity, 
Neither is it sometimes but for our good, to yield to the enemy without condition.  which all the gods cannot force. But now, even they which might overcome thee, desire peace: what wilt thou do herein? * 
Id. 7. Ibidem.  But leave the fury and hope which deceiveth thee, and commit thyself and all thy fortune, to their approved faith. 
Tac. 2. Ann.  This hath often pro●●ed, and the humble have obtained pardon in all things, when they have yielded to all things. 
If he carry honour with him.  For the conquerors (whose mind is always musing on weighty matters) do easily change their fury into mercy. 
Sal. Orat. Lepid.    

CHAP. XX.  
The Conquerors exhorted to peace, by a triple reason: because it is honourable, profitable, and safe: but to a moderate peace; excluding deceit. For the obtaining thereof, he maketh request to the author of peace.  
I Will likewise draw these conquerors unto peace. Come hither O thou conqueror, and albeit thy sails are full with a prosperous wind, yet land at this haven. Thou mayest be compassed with a storm, and so be drowned. For although he said; 
3. Hist.  that peace and concord are available to the vanquished, and only honourable to the conquerors: Believe it not, 
Peace is a seemly thing for the conqueror.  peace doth not only bring honour with it, but most commonly profit and safety. In the sight of the world surely it is honourable, 
Liu. 30.  and when thy affairs do prosper, and thine enemy's matters do waver and are doubtful, it is a magnificent and glorious thing for thee to give them peace. 
Ibidem.  How well doth it beseem a Prince, when the victory is almost in his hands, not to refuse peace: that all men may understand, that thou knowest both how to undertake war justly, 
Lib. 23.  and how to bring it to an end. * 
It is to be accepted when occasion is offered.  If thou overslip the time, when thou mayest better give peace to others then accept of it, I fear, lest this joy do either drown thee, or vanish away to nothing. 
Tac. 15. Ann.  And that this come to pass that thou hadst gotten some glory, and some spoils, if thou hadst used a mean in glory, and been careful to have kept the spoil. Surely a holy parsonage doth cry out, 
Bernard. in Ep.  they which contemn peace and covet honour, 
It is likewise profitable to be disburdened of war and trouble.  do lose both peace and honour.  
Peace is likewise profitable. For if thou still continue war, what remaineth there for thee, 
Tac. 12. An.  but wearisomeness if thou prolong it, and danger if thou art hasty? For commonly, constancy is greatest with men in misery, 
In Agric.  when they are with most violence set upon: * 
Sil. 1.  and in things declining, the last virtue is of most force. * 
Hor. 2.  How mortal and dangerous are the biting of wild beasts when they are near their death. 
cap. 15.  I add hereunto that the Fortune of war teacheth the vanquished what they have to do. 
Curt. 3.  Neither was that unadvisedly foreseen, 
We ought not often to set upon an enemy.  and foreaduised by Lycurgus, who made a law, by which he did forbid, 
plut. in Lycuig.  that they should not over often assail the enemy, fearing lest they being accustomed to resist, did not in the end likewise become stout soldiers.  
Last of all, 
Peace is safe.  peace bringeth safety, because thereby thou escapest the uncertainty of war. 
Liu. 30.  An assured peace is better and more safe, than avictorie hoped, thou hast the one in thine own hands, 
Fortune uncertain.  the other is in the hand of God. * 
Ibidem.  Think upon the force of Fortune, and that all the things we enterprise, are subject to a thousand casualties. * 
Sen. Herc. Fur.  No man can with safety any long time offer himself to so many dangers. * 
Liu. 30.  Hath fortune never deceived those, 
Which oftentimes payeth home at the last.  who have most stoutly undertaken all things? For this cause dread Fortune so much the more, and take heed lest the higher she hath exalted thee, 
Ibidem.  thy fall be so much the more shameful. * 
Sen. Herc. Oct.  When God doth once begin to oppress those who have had the world at will, 
Therefore it is not to be provoked.  when he hath begun it, he continueth it, and great things have this end. Wherefore, 
Curt. 3.  fear the same fortune, under whose favour, thou hast brought things to pass so prosperously. 
Ibidem.  For she is like herself; and do thou consider how variable she is, even in those things she hath bestowed on thee. * 
Homer.  Mars is common, and without partiaitie, and doth slay those, who would kill others. * 
Ilia●. 6. Liu. 45.  Which is the reason that thou oughtest in thy prosperity to do nothing proudly, or violent lie against any man, neither yet trust too much to thy present felicity, seeing thou art uncertain, what may happen before the enemy. 
Mingle wisdom therewith.  Surely, if God in our happy estate, 
Liu. 30.  did give us a good understanding, we would not only enter into consideration of those things which have happened alreadies, but likewise of those which may fall out hereafter. Therefore thou shalt give peace to others, 
Ibidem.  and not so covet other men's goods, that thou bring thine own in danger. But what peace shalt thou give them? 
Let thy peace be tolerable.  An easy peace. 
Tac. 12. Ann.  For then the end of war is to be deemed worthy, when by pardoning we pass unto peace.  
Bethink thyself of this, 
Sal. Orat. Philip. In. lug.  that the greatness of the people of Rome increased by taking pity. * 
Yea an easy peace.  Neither did they take any thing from those that were vanquished, but the means to revenge themselves. What should let thee to imitate them? Look how much resolute value we should use against the resolute enemy, 
Tac. 12. Ann.  so much gentleness should we show to them that submit themselves to our mercy. * 
Sen. 1. de Clem. Ibidem.  Thou oughtest use so great a gift of God, as to be able to give or take away life with great courage and discretion: and sometimes to be content to take nothing from a Prince thou hast conquered, but glory and honour. This will not only redound to thy renown, 
For an evil peace is vn●ure.  but to thy benefit likewise. If thou yield them a hard and grievous peace, who will observe the conditions thereof? Neither do thou believe that any nation or particular person, 
Liu. 8.  will remane in that state of life, which is burdensome and displeasant unto him, longer than he shall be forced thereunto. * 
Lib. 9  Whatsoever it be that present necessity constraineth them unto, will alway remain in their mind. And in the end they will exclaim, 
Tac. 3. Ann.  that a miserable peace, is in exchange even worse than war. Privernas' being asked before the Senate of Rome, 
Good peace is permanent.  what kind of peace he did expect of them: did freely and truly answer thus; 
Liu. 8.  If you give us a peace which may be for our good; we will keep it faithfully and perpetually: if your peace be evil for us, we are not like to keep it long. It is a true saying, there peace is faithfully kept, 
Ibidem.  where voluntaries are pacified; but no faith is to be expected, where in steed of peace they enter into bondage. Grant thou then an easy peace, 
Howbeit deceits are to be avoided.  but yet to such as do with all their hearts desire it. For if any do subtly, or treacherously demand it, keep those under. For the dissimulation used in contracts of alliances and of peace, 
Veg. 3. ca 3.  hath done more harm to those that believed them, than war itself. 
Lib. 3.  This is a golden precept of Polybius; 
Note this saying.  It behoveth them which have the charge of matters of state, to have regard to nothing so much, as that they be not ignorant what their intent is, who do either desire an end of war, or contract friendship: when they do yield to the time, and when they being humbled in their mind do seek peace in earnest: to the end they may beware of these, as of them that he is in ambush, and wait as time observers: and give credit to the other, as to thy true subjects or friends, whom thou mayest rule over, and command whatsoever happeneth.  
I have hitherunto persuaded men; 
A prayer for peace.  now I turn my short and earnest prayers unto thee, O thou eternal essence, who art not the God of dissension, but of peace. * 
Paul. 1. ad Cor. Cap. 14. jerem.  O thou sword of the Lord, how long will it be ere thou cease? turn again into thy scabbred, rest, and be still. * 
Cap. 47. Ex eod. Cap. 29.  Think thou upon us, with the thoughts of peace and not of affliction, and we will pray unto thee to give us and end, and patience, and we shall live.    

THE SIXTH BOOK OF politics OR CIVIL DOCTRINE, WRITTEN IN LAtene by lustus Lipsius.  

CHAP. 1.  
He cometh to entreat of civil war: and presenteth the miseries thereof briefly before our eyes.  
I Have finished my external war: and would to God therewith I could give an end to civil calamities, the which our age hath these many years been an eye witness of. For order itself doth force me to treat thereof. I define civil war to be, 
What civil war is.  The taking of arms by the subjects, either against the Prince, or amongst themselves. 
The very height to all misery.  Then the which, nothing is more miserable, nothing more dishonourable, which I may rightly term, the very sea of calamities. 
A fearful thing to those that are true, Citizens.  Homer did truly write; 
Iliad. 1.  Let him be accursed, and live with no nation nor tribe, who coveteth civil dissension, and cruel war. Whose conceit Cicero doth more explain and enlarge: 
Phil. 12.  He whom the discord of the Citizens, their slaughter, whom civil war delighteth, can bear no affection to his own family, nor to public laws, nor to the statutes that concern the common liberty: 
Nay indeed to those that are men.  and I esteem him worthy not to be accounted amongst the number of men, but utterly to be banished from their company. 
It is fraught with mischief.  And in deed what mischief is there in the world that civil war is exempt of? 
Sal. Orat. Lepidi. Sen. 2. de Ira.  Or what divine or humane things are left unpolluted? * 
And impiety.  The armies are disposed the one against the other; and the fathers against their own sons, and the sons against their fathers, have sworn, the one to destroy another. 
Luc. 7.  What a horror is it, to see near kinsmen to become enemies, brother to fight against brother, * 
Id. 1.  and two armies join battle, allied together in consanguinity? 
And slaughter.  What murder is there not here committed? 
Sal. Orat. Lepid●.  the condemnation of innocent persons to purchase their goods; the torture and torment of noble men, cities waste and desolate, by slight and slaughter, the goods of the miserable citizens, either given or sold, as a pray of the enemy. * 
Confused murder.  It is permitted to kill any man openly: 
Tac. 1 Hist.  and lawful to pardon none, but to the end thou mayest further entrap them. * 
Tac. 3. Hist.  Neither age, nor honour, can protect any, that rape be not mingled with murder, and murder with rape. * 
Luc. 1.  The nobility goeth to wrack, with the common people, and war is spread on every side, neither is any man exempt from the edge of the sword.  
Now add hereunto these lesser evils: 
Treachery.  the wavering faith 
Tac. 2. Hist. 1. Hist.  of the soldiers by means of dissension: 
No discipline.  The corruption of discipline: the which in peace being whole and entire, is now dissolved by the discords of the citizens, either part ha●ing on their side a depraver of laws: Herewith treason is left unpunished: So that in civil dissensions, 
2. Hist.  money is of more force than armed men. 
Or obedience.  We see the Soldiers, 
Ibidem.  coveting all, or selling all for money, whether it be right or wrong: abstaining no more from that which is holy, then that which is profane. This they do, in despite of their leaders, who dare not resist them: 
Ibidem.  For they know, 
1. Hist.  that they are more willing lie drawn to undertake civil war, by the licentiousness of these routs and spoils. And it is generally true, that in civil wars, 
2. Hist.  the Soldiers have more liberty than the Captains. * 
Lu●. 5.  Caesar was my General, saith the Soldier, by the rivers of Rhine, but in these civil commotions, he is my companion: wickedness makes all those equal one with another whom it corrupteth. And what? 
The changing of places availeth nothing.  Thinkest thou to find either any faith or love at all, 
Tac. 1. Hist.  in those of the City, and in those of the Country? Even they with sear and necessity do waver which way the wind bloweth. * 
2. Hist.  They are easily led by the stronger, and little do they care for men of the best sort.  
To be short, 
Cic. 4. Epist. ad Fam. Epist. 9 Ibidem.  all things are full of misery in civil war, but nothing more miserable than victory: * 
The victory is cruel.  The which although it fall on the worthier side, yet doth it make them cruel and outrageous: and albeit that by their natural disposition they are not bend thereto, yet are they forced by necessity to become such. * 
Tac. 3. Hist. Cic. 12. Epist. ad ●am. Ep. 18.  For these Captains which have been cruel in beginning of civil war, 
Neither hath the conqueror power thereof.  cannot be moderate in victory. And this is always the end of Civil war, that not only those things are done, which are commanded by the conqueror, but likewise he must obey those, by whose favour and aid the victory was gotten. Many other things may be said in detestation of this pestilent disease, which being well known unto us, I do overslip.   

CHAP. II.  
Of the cause of Civil war, which he maketh of two sorts, Remote, and near at hand. First, he discourseth of causes remote.  
I Now am come to that place, that leadeth me to discourse distinctly of the causes, and the end of Civil war. For what need I to speak of the means to execute it? which are like, and the same, that I taught thee in external war. 
In this matter the principal thing is to let war.  Besides, a wise Prince ought not so much to busy his thought, how to practise Civil war, as to let, and beware of the same, This is the principal thing he should endeavour, and surely the very sparkles of Civil commotions are to be quenched, for where they are kindled, no wisdom can save thee from harm: of necessity there followeth either ruin, or alteration of matters. Which is the reason, why I will entreat particularly, and considerately of the causes of Civil war, and if it be possible for me, I will destroy this pestiferous fruit in the bud.  
There are two causes of Civil war, causes Remote, 
Remote causes.  and near at hand. I call those causes remote, which are the first, and the true causes, but they are either less tied to the effect, or less apparent. The other I call those causes, 
near causes.  which springing from the first, are joined to the events of matters, and do openly manifest themselves. Wise men do look into the first causes: the eyes of the common people, are turned to the latter.  
Amongst the causes remote, I reckoned Destiny, and Riot.  
First I name Destiny, 
Destiny and the order of things do engender civil war.  because by the events of all ages it is certain, that God doth as it were with solemnity destroy mighty Empires, after this manner. 
Luc. 1.  All great kingdoms run to wrack of themselves, God appointing this to be the means to stay things prosperous. 
Men of Europe mark this.  Thou mayest give the like judgement of all other common wealths, as Sallust did of his. 
Ad Caes.  This is mine opinion, seeing that all things that do grow and spring up, do likewise perish, that the destiny of the destruction of the city of Room will happen, at what time one citizen shall take arms against another, and so they being weary and faint, shall become a prey to some other King, or Nation; otherwise, the whole world, nor all Nations gathered together, can not so much as move, or shake this Empire.  
Now Riot is the second cause. 
Riot doth likewise by little and little engender them.  For what other thing hath engendered civil fury, then overgreat felicity? * 
Flor. 2. Cap. 12. Ibid.  Wealth and riches have afflicted the manners of all ages, and have like unto a Pump of a Ship drowned the common wealth with their corruptions. * 
Ibid.  Sumptuous provision of banquets, and our fiberall rewards, have they not from abundance, forthwith brought forth want? 
For from hence proceedeth desue of other men's goods. From hence proceedeth new hopes.  Yea surely, 
Tac. 1. Hist.  when as to every unthrift and spendall there shall remain neither lands, nor revenue, but only the instruments of vices. 
Indeed.  These persons, will undertake to make a mingle mangle of all things, and to close up their own wounds, with the hurt of the common wealth. * 
Vell. 2.  For thus the world goeth, that every one had rather to be trodden under foot, by the destruction of the common wealth, than their own private ruin, not regarding that he is to run like fortune with them.  
These therefore are the degrees: 
Luc. 1.  There is no mean in riches and buildings, and the first messes at tables, are so sumptuous, that they show they cannot tolerate hunger. * 
Ibid.  here-hence proceedeth devouring Usury, and greedy gain for interest: and decayed faith, and war which is available to many.  
Now these are the two remote causes. But what remedy is there against them? 
A remedy or rather a comfort against destiny.  Against one of them none at all: Thou dost in vain strive with Destiny, that is, against the decree of God. 
Sen. Cons. ad Helu.  Such was the pleasure of destiny, that the prosperity of any thing whatsoever, should never stand always at one stay. * 
Id. Ep.  Nothing is exempt from the danger of change, not the earth, not the heavens, not this whole frame of all things: For although it be guided by God, it shall not always hold this order, but time will alter it from his course. * 
Ibid.  All things run on their prefixed time, they have time to be borne, to grow up, and to be extinguished. But concerning Riot (if thou look thereunto in time) thou hast a sure remedy therefore, from our* 
Supra lib. 4. Cap. 11.  censuring of manners.   

CHAP. III.  
Of the causes of civil war which are near at hand: which are three. First, faction: The hurt thereof in every state. And whether seditions may at any time be profitable?  
THese then, 
Lu●. 1.  as the Poet saith, are the public beginnings of war, which do always overthrow mighty nations. Now I do come to near causes, which show themselves to be three, Faction, Sedition, Tyranny.  
I call Faction, the confederacy of a few, 
Faction defined. The fountain from whence faction springeth. Hate: or ambition.  or many, amongst themselves, and their discord with others. The spring whereof oftentimes issueth from the private, or public hatred of families: but more often from ambition, whilst each one seeketh to advance himself, and to put back others, and to this end they do conspire.  
For surely, 
Sen. Ep. 74.  none of them all who are conversant in the common wealth, respect whom they may put down, but by whom they themselves may be overthrown. * 
Indeed.  All ambition hath this fault: 
This is the right plague of estates.  It is not respective: which is the cause why they, like unto waves, do drive one another: and from hence proceedeth strife, hate, war. Factions have always been, 
Liu. 3.  and will be ever the destruction of many nations, sooner than external wars, than famine, than death, and then all other things which men do construe to be the wrath of God, and as it were the extremities of public mischiefs. 
Court counsellors allow thereof.  For whereas some bad politician's at this day do even allow of factions, and deny, that any thing can be more profitable for the Prince against the 
Tac. Agric.  subjects, 
But they take their mark amiss.  then if they do not regard the common profit; they are greatly deceived. For as (in the definition I showed) there are two sorts of faction, of a few, or many: both kinds are hurtful, and that latter of many is apparently dangerous, 
The popular faction is hurtful.  who trusting in their strength, do forthwith take arms, and come to handle strokes: 
Liu. 34.  and oftentimes that side which is too weak to maintain their pri●ate quarrel, doth rather join itself to foreign force, then yield to those of their own nation.  
Neither is the first of a few who are mighty, less cruel. 
The faction of Noble men is likewise hurtful.  For by little and little as the Philosopher doth note, The faction of Noblemen draweth unto it likewise the whole commonalty to partaking: yea, 
Arist. 5. Pol. Cap. 4. Cic. de Arusp. res●.  they are with more difficulty appeased. Neither commonly hath the discord amongst worthy and mighty men, sorted any other effect, but either a general ruin, or the sovereignty and rule of the conqueror.  
How then are factions profitable? for we are taught these things by daily examples. 
●rance speaketh hereof. Howbeit, there is some use of dissension.  I confess this were not much amiss, that there were some small dissension between some towns, or provinces near unto thee: yet would I have it a slight discord, and to this only end, that thereby they might not conspire against thee. 
Plut. Caton.  Cato had respect hereof in his family, who did always subtly some little discords, 
Yet but very small.  or disagreements amongst his servants, suspecting and dreading, lest their concord should grow overgreat. Neither do I think this unfitly applied in this place. 
Sen. Ep. 87.  Our society is most like to the stones of a Vault which would fall, but that they hinder one another, by which means it is kept up. It may be, I would tolerate some such discord, 
And it is allowed amongst near borderers.  and wont hatred amongst neighbours, 
Tac. 5. Hist.  but never these rooted dissensions, especially amongst Noble men. 
Factions are to be suppressed by laws.  Yea, the princely Philosopher saith, 
Arist. 5. Pol. Cap. 8.  We ought to endeavour even by laws to hinder strife and partaking amongst Noble men.  
Neither ought we to suffer any coule●● to be worn, 
And the baggages thereof.  or differences of names, or apparel. This was a profitable instruction sent long since from Maecenas, to Augustus. 
Dio. 52.  Surely, the surest way, is wholly to cut off all discords, and ambitious debates, so that, neither new names, or any such things, from whence dissension may arise, be permitted.  
And such matters are to be quenched even in the beginning. 
And the beginnings thereof.  Order ought to be taken for these things at the first, 
Arist. 5. Pol. Cap. 4. Curt. 6. Liu. 34.  and the discords of Magistrates and mighty men, to be dispersed. For small sparkles being neglected, have kindled a great fire. And there is always great danger of matters of this sort, 
Assemblies are to be forbidde●.  if thou sufferest assemblies, and counsels, and secret consultations.   

CHAP. FOUR  
He discourseth of Sedition, the second cause. The beginning, and increase thereof, and the remedies distinctly applied thereunto.  
NOw Sedition likewise is another cause of Civil war, 
The definition of Sedition.  which I define to be a sudden, and violent motion of the multitude against the Prince, or the Magistrates. Of the beginning, proceeding, and remedies whereof, I will speak that which shall be for thy profit, and set it down in order. 
The springs thereof are many:  The beginning thereof springeth from divers causes.  
Oftentimes men are stirred up to take arms, either 
As  thorough oppression, 
Oppression.  or fear, when they imagine the very dangers themselves, to be the remedies of imminent perils. Aristotle touched this cause very discreetly: 
Or fear.  saith he, they move seditious thorough fear, 
5. Pol. Cap. 3.  as well such as have done wrong dreading punishment, as others, who looking to themselves, would willingly prevent it before it happened.  
Sometimes thorough sufferance, 
Overmuch loolenesse.  and overmuch liberty: As Appu●s whom L●uie reciteth, said, 
Liu. 2.  that the people were moved, not so much with want, as with liberty: and that they were rather given to wantonness, then to cruelty.  
Many times likewise, thorough want and necessity. 
Misery.  For always in a City, they which have no substance at all, do envy goodmen, 
Sal. jug.  hate the estate of things that have continued long, desire change, and thorough the loathing of their own condition of life, they seek to alter all things.  
Finally, most often from their leaders, 
The courage of the leaders of the common people.  when as some principal persons, who carry credit with them, do stir. For the common people, like unto the Sea, are of themselves immovable, 
Liu. 27. Ibidem.  which these Aeol●do stir, and the cause and beginning of this fury remaineth in them, from when the multitude are infected: whom it is needful, that I describe unto you.  
First, some ambitious persons march foremost in this rank, 
Whom ambition doth drive.  who in private are faint, in public, hurtful, 
Tac. 11. An. Cic. 2. in Caton.  having no hope left but that they purchase thorough discords. Who do imagine, they are able to attain to those honours (the common wealth being troubled) which they were in despair of (the same being in quiet.)  
Secondly, 
Matter of debt.  they which are indebted, and have consumed their substance, whose credit in peace is called upon, 
Tac. 1. Hist.  who are toyfull in time of commotion, and most safe when all things are vnassured. * 
&  Whose peace is in discord, & whose trouble, 
Sal. Orat. Phil. Ibidem.  in peace. Therefore, they do greedily endeavour, out of one tumult to move another, and war, out of war.  
Thirdly likewise, 
Inconstantnesse.  certain vain, and inconstant persons; Who rejoice not so much for any recompense they 
Tac. 2. Hist.  look to reap by at the common peril, as at the perils themselves, preferring new, doubtful, and uncertain matters, before things certain, which they have already the possession of. 
The proce●●ding and increase of sedition.  These are the beginnings, these are the causes and movers of civil dissension, which hath these proceed which follow.  
These sorts of men by sundry devices, 
1. Ann.  do●stirre ●p the minds of those who are easy to be deceived. First secretly, and in communication by night, 
Ibidem.  or towards the evening, when those of the best sort have withdrawn themselves, they assemble together the worst sort of men. 
1. Hist.  There they set quarrels abroach, and hold scandalous speeches of the Prince, and such other things as disturb the common people. Immediately after, they proceed with more boldness, 
1. Ann.  by the means of other ministers of sedition who are in a readiness: 
4. Hist.  and do openly cover themselves with this word liberty, and other glorious names. 
They are wo●● to cover themselves with the vail of the public liberty and safeguard. The common people are light of belief.  But how falsely is this? 
16. Ann.  For to the intent they may overthrow the estate, they prefer liberty, which if they could get the upper hand, they would set upon. * 
4. Hist.  Neither was there ever any, who did covet the thraldom, and rule of others, who hath not usurped these foresaid names. 
1. Ann.  Nevertheless, the common people listen to them.  
First every light head, 
1. Hist.  careless of the time to come, feeding themselves with a vain hope. 
Indeed.  And, as it happeneth in seditions, where there were but a few assembled, by and by, they all run together. And these fierce, and bold fellows, do bear rule amongst them, 
3. Hist.  and those who void of all humanity, 
Men of ●irie spirits do lead them.  are accustomed to rise against their Prince, having left no hope to themselves, 
Ibidem.  in the midst of misery. For these men seem openly to take the defence of the cause: * 
Ibidem.  being by so much the more acceptable to the multitude, as they make themselves companions of punishment, or glory. 
1. Ann.  To be short, 
Who are always acceptable to the common people.  by how much every man is more forward in boldness, by so much do they give more credit to him, and he is thought to be more fit for stars and commotions. * 
Prou. vers. 1  Likewise in these burly burlies any wicked fellow may attain unto honour.  
These are the proceed. But what remedy is there for them? 
The remedies to be applied remain in the Prince.  that I will give thee. I counsel thee to look unto the matter in time. For most commonly, 
Tac. 13. An.  the first motions, are appeased with easy remedies. * 
Cic. Ph. l. 5.  Every evil at the first growth is soon stopped: when it hath taken further root, it commonly gathereth more strength. 
Tac. 1. Hist.  Consider therefore, whether sedition when it beginneth and is not yet come to his right form, may not by better counsel be bend after another fashion. Send some unto them, 
These troublesome persons are to be appeased by some admonisheiss.  who may admonish them, and persuade them, especially such, 
3. Hist.  who have an ability of eloquence, and the art and authority, to win the common people.  
But shall not the Prince himself go? not without great cause: and I had rather, 
1. Hist.  that his sovereign authority, were reserved for remedies of more importance. 
Sometimes by the King himself.  Yet sometimes I do not disallow, 
1. Ann. Lucan. 5.  that he borrow his assurance from courage. Worthy Caesar did so, and standing on a heap of turfs, with a confident countenance, he procured fear in others, by fearing nothing himself. Likewise, 
Tac. 1. An.  worthy Augustus with his countenance and looks, put fear into the legions of Actium. Why shouldest not thou do the like in a doubtful matter, and 
1. Hist.  where rest is more dangerous to thee, 
Any thing done stoutly terrifieth them.  than rashness? 
Luc. 5.  Dare thou, they will fear: Sedition that dareth not enterprise any thing valiantly, and youth which only meditateth how to run away, discovereth their cowardly minds. 
The common people rather begin then go thorough.  For thou oughtest not to be ignorant of this, that the rude multitude hath more courage to rebel, 
Ex Liu. 7.  then to fight. And this is engrafted in them, 
Id. 6.  rather to assay then to defend their liberty. 
They are easily appeased.  give ear to this divine saying, Every multitude, 
Curt. 9  especially of men of war, is carried with a slender violence: so that the remedies of sedition, are not greater than the beginnings. * 
Titinnius.  A Cook when his pot beginneth to boil, stirreth it with a ladle.  
But now what if Sedition increaseth, 
Yet sometimes to be subdued by force.  and wa●eth strong? 
Tac. 1. An.  Surely, we must use stronger remedies. And if they refuse to obey thee, 
Ibidem.  thou must fight it out. Yet not suddenly: give time for the wicked to repent, 
Yet by a slow force.  for the good to agree together. 
1. Hist. Liu. 2.  Think upon the matter, peradventure time and leisure itself will mollify their fury, and bring health to their diseased minds.  
In the mean time give them divers hopes, and put them in 
Tac. 1. Ann.  fear. But first of all separate and disjoin them by policy, 
They are to be used with sundry policies. To be disunited.  by which remedy the agreement of the multitude is most easily taken away. 
Tac.   
Win some unto thee by secret rewards, 
To be corrupted.  and thou shalt never want those who desire to get the favour of the better part, 
Liu. 2.  for the good of the common wealth. 
To be deceived.  Send some publicly unto them, 
Tac. 2.  who may feign to desire the same things they do, to the end the greater account may be made of their counsel. 
To be won by fair speeches.  These men shall deceive thee: do thou likewise pay them with words, 
4. Hist.  for fair speech is of much force with them. * 
Plut. Polit.  They say the Wolf is not held by the ear, but we may most easily draw the common people and citizens thereby. 
To be alured with doubtful promises.  Offer them fair things, yea promise them doubtfully, what matter is it? by this means thou shalt soon make those things of none effect, 
Tac. 1 Ann.  which thorough sedition they did enterprise. I do altogether approve this profitable deceit. Do thou beguile them, do thou deceive them, rather than proceed to slaughter. And if there be any blemish therein, I would have that wiped away with clemency and lenity. 
But being alured they are to be used with gentleness. Do thou only punish the chief conspiratiors.  Are they turned back unto thee? be not thou cruel against them. 
Ex. Tac. 1.  Though it were a fault committed by them all, 
Hist.  yet punish but a few. It will be sufficient, if the authors of wretched sedition, 
Liu. 28.  be executed for their offence. 
Tac. 4. Ann.  Yet if one or other, of them that are most mutinous, be put to death, * 
Luca. 5.  the offence that is committed by many, is without revenge. * 
Liu. 28.  Where the fault first sprang, there let the punishment remain. And know thou, 
Ibidem.  an example of chastisement, is sufficient for a multitude. Neither do thou inquire after those that are accessaries. 
And inquire no further who have offended.  Let all be safe under the protection of the Prince: and by the example of Tiberius, 
Tac. ●. Annal.  albeit many are said to have aided them with their wealth, and helped them with their advises, yet do not thou inquire after them.   

CHAP. V.  
Of Tyranny; what it is, and wherein it employeth itself. The evils thereof laid open to our view. And a question proposed, whether it be to be taken away, or tolerated.  
THe third occasion amongst the causes of civil war is Tyranny. 
The definition of tyranny.  But what is it? A violent government of one, besides the customs and laws. I say a violent government, because a tyrant, 
Force followeth it.  being subject to the common hate of all men, 
Senec. Here. Fur.  runneth to this sanctuary: That which he knoweth he holdeth against the will of the subjects, that he defendeth with the naked sword. 
And terror.  Besides other things, thou shalt find this difference, between a king and a tyrant, that 
Sen. 1. de Clem  the one hath armed men, which he useth for to maintain peace; the other, that by them, by great terror he may appease great hatreds.  
Likewise I say, 
It is without law.  besides the customs and laws. For with Tyrants, 
Sen. Herc. Fur.  their right consisteth in their weapons, and fear oppresseth the laws. * 
Tac. Agric.  To take, to kill, to rend from others, they do by false names learn government, and when they have brought all to solitariness, 
Without any good custom.  they call that peace. They subvert the laws, under some appearance of laws: and for this purpose they have secret accusers of their subjects, which kind of men being sought out for the destruction of the commonwealth, 
Tac. 4. Ann.  who can never be thoroughly chastised by any punishment, they draw unto them by rewards. 
It loveth informers.  And by how much any is a more sharp accuser of others, 
Ibid.  by so much is he held of them for a holy person: men of small account, and base persons, are punished. So that under them a man is most safe, 
Defendeth bad persons.  by how much he is most wicked. For a tyrant, 
Sall.  holdeth good men in more suspicion, 
Id. Catil.  then bad persons: and other men's virtue always putteth him in fear. 
It hateth and feareth good men, and worthy persons.  Whence proceedeth a sinister interpretation against men of most worth, 
Tac. in Agric.  neither is there less danger to be of a good report, 
1. Hist.  then of an ill reputation. Nobility, wealth, dignities, accepted of or refused, are accounted as a crime: and for virtue destruction is most certain. 
Likewise men of learning.  Yea even for learning. For 
In Agric.  they chase from them the professors of wisdom, and banish all good arts. And what is the reason hereof? 
Ibidem.  Forsooth lest any good thing might be in their sight. For they themselves being vicious, 
Plin. Plut.  do thorough vices, send those arts which are enemies to them a far of, not more thorough hatred, 
It is an enemy to good authors and their works.  than the awe they stand in of those arts. Nay thorough fear of reproach with posterity, they wreak their rage against their writings, and 
Tac. Agric.  do burn the monuments of most worthy wits in the market place, and in the assembly of the people. 
Ibidem.  But they do not likewise, 
Which it abolisheth in vain.  with that fire abolish the talk of the people, 
4. Ann.  and the consciences of men. I cannot but laugh at their want of wit, who do believe by means of their present authority, that they are able likewise to quench the memory of those that shall come after them. * 
Whom God hath greater care of, and preserveth better.  For on the other side, 
Ibidem.  the majesty of arts increaseth by such punishment: So that foreign Princes, and they which have used like cruelty, have gotten nothing else thereby, then dishonour to themselves, and glory to them.  
These are the deeds of tyrants. 
It is hateful to all men.  But what fruit springeth thereof? most bitter. For they are hateful to all men: and even they who train them up in wickedness, 
Plin. Pan.  detest wicked Princes.  
They are in continual fear, 
Tac. 2. Hist. In Agric.  and amazed at every suspicion. Therefore by spials they take away the use both of speaking and talking. 
It likewise feareth all men.  They do not only watch men's tongues, 
Sen. 1. de Clem  but men's hands, and do imagine though there be no complot laid for them, that they are sought after, and they are no moment free from fear. * 
Claud. 4. Cons. honour.  This condition of life agreeth with tyrants: they envy worthy men, murder those that are valiant, they live guarded with weapons: compassed about with poison: their places of defence are suspected of them, and trembling, they threaten.  
Add hereunto their inward, vexation and torment. 
A tyrant is tormented with his own conscious●.  For if the hearts of tyrants lay open to view; 
Tac. 4. An.  you might behold them torn and rend, with cruelty, with lusts, with wicked determinations, as the body with stripes. And they do even desire that they had never shined with their proud sceptres. * 
Sil. 13.  So that their wickedness and mischief doth turn to 
Tac. 6. Anno.  their own punishment. 
Followed with misfortune.  But to conclude, what is their end? either they are deprived of their estate or murdered. For just kings wax old, 
Sen. 1. de Cl●m.  and leave their kingdoms to their children or their nephews. 
For they rarely live long.  But the authority of tyrants is hateful and short. 
Laert. in eius vita.  Thales being asked, what rare thing he had scene? answered, 
They seldom escape without murder.  an old tyrant. And our Poet said not in vain: that few kings did come to their full age without murder, 
Iwen. Sat. 10.  or wound, and tyrants without a dry death, that is, without their blood shedding.  
Thou seest this cruel beast: 
The remedy against them. Some men would have them made away. Whereunto many agree.  but what remedy is there against it? A double remedy. Either to dispatch it, or tolerate it. The first cometh from a more high spirit, to whom it seemeth better to die, 
Cic. 1. de office Id. pro Mil.  then to behold the countenance of a tyrant. I do not reprehend him, knowing, that the Grecians did attribute like honour as they did to their gods, to him who had slain a tyrant. Likewise I hear the tragical Poet, 
Sen. Here. Fur.  who saith, there can no more liberal nor richer sacrifice be offered to jupiter, than a wicked king.  
Howbeit, I deem the other rather agreeing with the rule of wisdom, 
But they seem rather to be tolerated.  and more often for the common profit. What subject soever thou art, 
Ex. Liu. 3.  if thou believe me, take thy shield to thee, rather than thy sword. Yea I say, this shield of sufferance. 
Because God sendeth them.  For do not kings come from God? Therefore it is a doubtful matter, 
Tac. 15.  to bloody thyself with the death of the Prince. 
Aur. Homer. Odiss. ●.  The chief light of the Poets said, It is a heavy matter, to put to death the king's race. 
Neither is the king's blood lightly to be shed.  Yea surely an overheavie matter it is. It is a heavy thing, yea and for the most part a thing unfortunate: if we give credit to examples of all ages. Behold, privately there followeth immediately revenge, 
It seldom falleth out for any man's good in private.  and whosoever succeed is a revenger of so heinous a crime. 
Tac. 1. Hist. Ibidem.  For vengeance hath been by custom taught to all Princes as their safeguard; for the present time, and for the time to come. Even for example sake, 
Sen. Oed.  the safety of kings belongeth especially to kings. 
Much less in public.  And publicly what followeth but murder? and it seldom happeneth, 
Tac. 4. Hist.  that so great a weight can be taken away, without the pressing to death of the remover thereof. here-hence do spring factions, 
And it is always the cause of slaughter.  dissensions, and civil war. 
Plutar. in Brut●.  And I do with favonius affirm, that civil war is worse and more miserable than tyranny, or injust government. Wherefore should it not be more praise worthy, 
It were better to tolerate them.  to tolerate our Prince as he is? 
Tac. 4. Hist.  We ought to remember the time wherein we are borne, and to pray to God to send us good Princes, and how soever they are, 
As all evils coming from above.  to bear with them. For such things come from God, 
Indeed.  and from above, and as we endure scarcity, or tempestuous showers in great abundance, and other evils coming from nature, so ought we to suffer riot, 
Plaut.  and the covetousness of such as bear rule over us. * 
For it belongeth to subjects to obey.  Those dishonourable things a king doth, are to be accounted honourable. Why dost thou spurn against thy Prince? 
Tac. 4. An.  God hath given him the sovereign judgement of all things, and hath left the glory of obedience to subjects. * 
Egesip. lib. 2. cap. 9 Ibidem.  Nothing doth more exasperate the grief of a wound, than the impatience of suffering. * 
It is hurtful to strive with ones yoke.  In wild beasts, if they stir their strait collars, they leave a print behind them; if they be quiet, they receive ease. But consider even thyself, if thou be not culpable of a more hard government. 
Alex. apud Curt. lib. 8.  For as that great Monarque said, 
Modesty appeaseth princes.  The clemency of kings and leaders, consisteth not so much in themselves, as in their disposition who do obey. * 
Indeed.  Government is mitigated by obedience. One being asked, 
Theopompo. tribuit Plu.  what was the reason that Sparta did so flourish? whether it was because their kings did know well how to bear rule? Nay rather, quoth he, because the Citizens know how to obey well. 
stubborness maketh them more cruel.  O surely it was well said: and do thou the like. 
Tac. Agric.  For thou dost often draw back, and thorough stubbornness and vain boasting, provoke the destinies, and call thy credit in question. 
And when they seek over much liberty.  Thou dost aspire to a full and perfect liberty. 
14. Hist.  Art thou ignorant, that as a government that hath no mean doth please the worst sort of Princes, so a temperate liberty doth not content those of the best sort. And necessarily, 
16. Ann.  by the resistance of those that obey, the lenity of those that command is diminished. 
In Agric.  Shake of these affections, 
A warning for subjects.  and refrain thy fury, learn to obey, and be instructed to mingle those things that are profitable, with matters that are honest. * 
4. Hist.  Desire not rather to be stubborn to thy heart, them to obey for thy good. Think on this daily, 
Plin. Pan.  that it is far better for those that are under the yoke of bondage to serve one, then to be at liberty and to live with dissension. 
Who are given to quarrels and reproaches.  I confess, that Princes oftentimes are evil, and am grieved thereat: but likewise in slandering them we make them worse. Such is the disposition of the common people, they dare be bold, and it rejoiceth them by little & little, 
Statius. Theb.  to offend great men, by a subtle venom: neither can they endure those that are set to command over them with a willing obedience. 
Thuc. 1.  And as Thucydides said, the present government is always grievous to the subjects. But what if it were after another sort? 
Let them endure things present, in hope of amendment.  It is all one. For while there are men, 
Tac. 4. Hist.  there be vices: neither yet doth this last always, and recompense is made by the change of those that are better. Wherefore I conclude, 
12. Ann.  the disposition of kings is to be borne withal, neither are often changes profitable.   

CHAP. VI  
A little question inserted by occasion: whether a good man ought to make one in civil wars? The same handled on both sides: and defined, with some distinction of persons.  
THese are the beginnings, and these are the causes of civil war. The means to execute it should follow: but with reason I have excused myself to speak thereof. 
Whether a good man should make one in civil war? It seemeth he should not.  In this place I will only inquire how an honest man ought to behave himself in this civil war. Shall he sit still, or shall he join himself to one side or other? Reasons and examples seem to persuade him, that he should not stir.  
Reason induceth him thereto, 
Because it is evil.  because civil war, cannot honestly be enterprised. 
Tac. 1. Ann.  And likewise for the most part the end of taking arms is wicked: 
Because the end thereof is evil.  and the leaders under a pretext of the public profit, 
Sall. jug.  do each of them strive for their private authority. 
Id. Orat. Macri Trib. Pleb.  Sallust saith, in these civil dissensions, their words seem other, but on either side they fight who shall govern. What then is more fit for an honest man and peaceable citizen, 
Caes. inter Ep. ad Att. 10. Ep. 7.  then to absent himself from these civil broils? 
Because it is practi●ed with cruelty.  Add hereunto, that a certain cruelty and rigour is annexed to these wars: from the which surely, an honest man doth utterly abhor. In regard whereof Cicero exclaimeth, 
Ad Att. 9 Ep. 4.  I do surely deem it the part of a good citizen, and honest man, rather to endure any kind of punishment, than not only to be aiding to so great cruelty, but likewise not to be present threat.  
Now if we look into examples, 
And great personages have abhorred it.  they are most notable. The report is, 
Id. ad Fam. 2. Ep. 16. Vell. 2.  that Q. Hortensius was wont to brag, that he was never present at any civil war. Likewise there remaineth that memorable deed, and saying of Asinius Pollio. For when Caesar asked him, if he would go with him to the war of Actium: quoth he, I will separate myself from your strife, and become the proy of the conqueror. Thou mayest find many such other examples.  
Yet on the other side, 
On the other side, it seemeth he should. For it is the part of a good man, to follow good men. And Solon made provision thereof by a law.  there are both reasons and examples. The reasons are these. Where there is dissension, why should an honest man leave his friends? 
Cic. ad Att. 7. Ep. 7.  Yea even as the Ox followeth the whole drove, so should he follow goodmen, or those who are reputed to be such. Wise Solon by a law banished those quiet persons which followed neither party. 
Agel. Noct. Att. lib. 2. cap. 12.  In matter of civil dissension, saith he, he that doth not join himself to one side or other, but being alone, and separate from other, doth withdraw himself from the public loss of his city, let him be deprived of his house, of his country, and of all his substance, let him be banished and exiled. What did Cato the Roman, 
And worthy men have done the like.  the lively pattern os virtue, * 
Sen. 1. de Tranquil. 2. de Tranquil.  a more certain example of wisdom, then either Hercules or Ulysses. Did not he in civil war show himself, not only a follower, but a leader? The matter is manifest. Therefore an honest man shall do the like, and howsoever the chance shall fall out, 
Cic. ad. Att. 8. Ep. 1.  he ought rather to run fortune with those that have the opinion to be honest men, then seem to dissent from them that are honest.  
Thou seest the difference of opinions: 
A difference therein. Men of action and dignity ought to be a party.  what shall we desire? Peace. We hold both opinions to be good, yet with a certain distinction of persons. Is he a man of renown, 
Id. pro Sex.  and worthy? He ought to employ him in the common wealth, and endeavour to behave himself therein, with so much the more excellency. He ought to hold the last opinion, and do as cattle are want, 
Id. ad Att. 7. Ep. 7.  which being driven, do follow the heard that is of their kind. What colour, or reason is there, when the weather is calm to sit at the Stern, and to forsake it, and lay it from thee in a tempest? Thou mayest not. We know these kind of men, 
Id. pro. Sex.  aught to be subject to their dignity, that they are to procure the good of the commonwealth, and that in the whole course of their life, they ought to do their duty.  
Intermingle and join thyself to some: 
Yet with modesty.  but with this condition, that it may appear, that like a wise and good citizen, 
Id. ad Fam. 4. Ep. 7.  thou dost against thy will enter into the beginning of civil war, and that thou dost unwillingly prosecute it to the end. If thou referrest thy counsels to peace, if in the heat of war thou dost temper thy rage, and thy victory: thou shalt be held in the reputation of an honest man, and of a citizen. 
Men of less worth, who meddle with nothing may be quiet.  But on the other side, is there any that hideth himself? and is of that sort of men, who refuse honour, 
Id. pro. Sex.  nor do intermeddle with the commonwealth? Such a one in my opinion, aught in like manner not to have any thing to do with civil war. Why should he now venture himself in that turbulent sea; who never tried it, when it was calm? Surely, 
Caes. inijs ad Att. 10.  he shall neither find any thing more fafe, or honest, then to absent himself from all dissension. * 
Ep. 7.  I am of opinion he were better to remain in some town free from war, 
Cel. ad Cic. lib. 10. ad Att.  until those broils were decided. 
Yet ought they stand affected to good men.  Notwithstanding with this condition, that he seem not more inclined to the dishonest cause. For who would not help his country, 
Cic. ad Att. 7. Ep. 25.  at the least with his goodwill? 
We ought to imitate the worthy example of Atticus.  Take example by Titus Atticus the son of modesty and wisdom, 
Nepos in eius vita.  who did so behave himself in the commonwealth, that he held always, and so was deemed, on the side of the worthiest men: neither did he ever commit himself to these civil waves: because he esteemed that they that applied themselves thereto, had no more power of themselves than they, who cast themselves into the sea.  
I salute that worthy and allowed person of renowned Caesar, 
S●eion. jul. Cap. 75.  who when Pompey declared them to be his enemies, who showed not themselves in the common wealth; 
The modesty of Caesar ought to be imitated of Princes.  Those of the middle sort, and neuter, Caesar said, he would account to be of his side. We are of the like judgement in a matter litigious, wherein, 
Cic. in ijs ad Att. 8. Epist. 15. Id. pro Marcel.  I plainly give thee to understand, I will not satisfy those men, who are desirous of war. But let them consider my calling, and let them know, that our counsels are the companions of peace, and the gown not of war, and weapons.   

CHAP. VII.  
Of the end of Civil war, and therewithal the end of this book.  
But now I do with all earnestness rejoice, and as Mariners, 
Plaut. Menec.  when as a far at sea they espy land, are glad with all their heart, even so am I, who do not only see land, but touch it. There is only a little distance between me, and it, the finishing of Civil war, which I will run out in one and the same course, without turning sail.  
Civil discord is ended two manner of ways, 
Two ways to end civil war● agreement is the best.  by agreement, or victory. I choose the way of agreement, and it is in every respect better, 
Cic. Phil. 5.  rather to quench it by wisdom, then to bring the matter in danger, by force of arms, and by the sword. * 
Id. Phil. 2.  All kind of peace with the Citizens seemeth unto me more profitable than civil war: yea even that temporary peace, which hath no sure ground. 
The day, and time, maketh always for Kings.  May not the disagreeing minds of men in the mean time, be reduced to concord? They are deceived, who here would have all things done exactly, and brought to perfection. Curtius' said both well, 
Lib. 6.  and wittily: Neither did the countenances of those who congratulated Antipater deceive him, they disagreed from him in their hearts, but it was necessary that he should be deceived, 
A long war is hurtful.  who desired to make an end of Civil war. A wise King doth oftentimes fear delay more than war. 
Lin. 21.   
Howbeit, I see the other way of finishing Civil war better pleasing to many, 
Flor. 2. Cap. 18.  who desire a true victory that may be without exception, 
A full victory doth scarce avail herein.  which many times is more glorious, then profitable, except thou moderate it with great wisdom. 
Cic. ad Att. 7. Epist. 5.  For, whereas many mischiefs grow of the victory, tyranny especially springeth thereof. 
Except it be handled with great advise.  Take thou heed hereunto, and herein give care to politic Mucianus: The beginnings of Civil wars are to be left to fortune, 
Tac. 3. Hist.  but the end is to be brought to pass by counsel, and reason. Do thou make trial of this, 
The authors of Commotions are to be executed.  yet first of all take away the causers of sedition. Send men of dignity unto them, under a colour of honour and reward, 
16. Ann.  to the end their Captain and author who desire novations, may be withdrawn from them. Disperse the soldiers, 
And their means taken away.  whom I would have thee scatter in diverse provinces, 
3. Hist.  and tie to some foreign war, let this be the part of counsels and peace. 
5. Hist.  Oftentimes war abroad, hath engendered ● sure peace at home. 
Others are to be used with favour.  But above all things tread the steps of clemency: 
Sal. ad Caes.  neither give thou ear to those importunate kind of men, who could never be glutted with the blood of the miserable Citizens, * 
These bloodsuckers are not to be heard.  who draweth thee on to some cruel kind of punishment, 
Indeed.  or some severe sentence, to the end that they may draw, 
Indeed.  and drain unto themselves, and as if it were at the sacking of a City, and use their lust, and licence, as laws.  
No, 
Profitable counsel.  no, Brutus instructeth thee better, whose wholesome counsel is this, 
Cic. add  Civil war ought to be with more violence resisted, then to exercise wrath upon the vanquished. * 
Brut. Ep. 2. Id. pro Marcel.  Imagine rather that many undertook Civil war, thorough ignorance, and false and vain fear, then thorough covetousness or cruelty. This is the means to increase thy substance, and thy reputation: and thou shalt hereby bring to pass, 
Sal. ad Caes.  that even thine enemies dare complain of nothing, but of thy greatness. 
Sen. 1. de Clem  * The Prince can wear no more bewitifull ornament on his head, 
Clemency is the ornament of Kings.  than his Crown, with this devise engraven: Having preserved my subjects.  
But hitherunto o Prince, 
Sal. ad Caes.  I have in as few words as I could, 
The Conclusion.  written those things which seemed unto me to be most for thy avail, and which I thought most profitable for thee to be practised. 
A prayer for Princes.  Now I am to end my work with prayers: And do beseech thy confederates, 
Vell. 2. Tac. 4 An.  thy subjects, and God himself, to give thee even to the last end of thy life, a mind that hath understanding, both of the law of God, and man. And to them, that whensoever thou shalt departed this world, that they may with praise and worthy memory, record the acts and renown of thy name.  
The which grant thou O King of kings.  
FINIS