ROMULUS AND TARQUIN First Written in Italian By the Marquis Virgilio Malvezzi.  
And now taught English, by ICL.  
LONDON Printed by I. H. for john Benson, and are to be sold at his Shop under St Dunston's Church Fleet street. 1637.   


ROMULUS AND TARQUIN.  
First Written in Italian By The Marquis Virgilio Malvezzi: And now taught English, BY ICL.  
LONDON, Printed by I. H. for JOHN BENSON, and are to be sold at his Shop in Saint Dunstan's Churchyard, 1637.    

TO THE MOST Sacred Majesty of CHARLES the first, Monarch of Great Britain, France, and Ireland, etc.  
GIVE me leave, SIR, I beseech you, to present your Majesty with a Glass, wherein you may see your Soul: A good face may be discerned in a Glass of Jet; and if contraria juxta se posita, do magis elucescer●…; if contraries do best appear, when most directly opposed; how can CHARLES the Gracious be better drawn to the Life, than by the description of TARQUIN the Proud? How can the unparallelled, CHARLES the Chaste, be better portraited, than by the deciphering of TARQUIN the foul Ravisher? How can the happiness your Majesty's Realms enjoy (and long may they enjoy it) under your Majesty's blessed Government, better appear, than by the making known what Miseries and Slavery the Romans endured under the Rule of TARQUIN the Tyrant? And how, SIR, can your Piety, and religious Zeal, be better manifested, than by the selfe-deification of ROMULUS? who though it be true, he had the honour of being the first Founder of a Famous People, yet Non minor est virtu●… quam quaerere, parta tueri. Wherein to show Your Majesty's Wisdom and Vigilancy, I need not to expatiat myself. This Glass, SIR, is originally Italian, and those your Majesty knows are much better than ours of England, as made by better Workmen, and of more refined Materials. This, SIR, is but the Copy of a Principal, which, I must confess, deserves to be copied by a much more skilful hand; but as it is, SIR, I humbly beg your Majesty's gracious Patronage of it, and your pardon for my so doing, to  
Your Majesty's Humble and Loyal Subject, and therein most happy, ICL.   

To the favourable READER.  
THIS Book in its native Language, I dare boldly affirm, doth very well deserve the reading; if it shall not seem to thee to do so, being thus transplanted, the fault is either thine, or mine; all of favour I will desire of thee is, not to be too sudden in thy censure; for believe me, it will admit of second thoughts.   

THE AUTHOR to the Reader.  
I HAVE commented upon, but not yet fully finished the Lives of the seven Kings of Rome. This of Romulus, ifit like thee the Reader, is the beginning of the Book; if it like thee not, the end; a few lines, but ifbad, not few enough; every Entity is too great, whose formality is misshapen; a few lines, but if good, many: the quality ofGood, measures the quantity, and the intention is that which extends it. I term him mercenary, who in many sheets binds up a few precepts; the Readers patience pays him the full price for what he learns; & he is the worst of thiefs, whilst he steals away Time which cannot be restored: Art is long, life short, which is more spent in reading than profiting, if men delight more to write than instruct: and to profit in the sciences of these days, a man must be a better Atletas than Academian, for the labour of the arms is no less in the largeness of volumes, than is the labour of the brains.  
I write to Princes, because I write of Princes: to entertain them with flim-flam tales, is to sin against the common good; their grievances are cured by quintessences, they ought not to be n●…uciated with decoctions.  
I have dedicated this my work in my mind, but not published it, because I will only have the Reader for my protector, nor do I look for any o●…her reward, than to be praised, or borne withal. Reader, if thou applaudst not my discourse, applaud my good will.   

Romulus.  
TO write of modern men is a troublesome business; all men commit errors, few having committed them will hear thereof; one must, or flatter them, or say nothing; to comment upon their actions, is to endeavour to teach more by a man's own example, than by that of others, more to him that writes, than to him that reads; more to be silent, than to be active: The actions of Princes have every other appearance, than that of truth; to relate them as they appear, partakes of the Epique strain; as they are, of the Satirical. Flatterers have yet moreover so exalted their good deeds, that the naked truth redounds to the blame of the relatour; for the truth of that praise which is heard, comes short of that which is believed; and some there are who arrive at that height, as they leave no place for flattery, fancying themselves greater than flattery can make them.  
Present actions are not with safety related, nor are they listened unto without danger: well may they be reverenced, never censured: who puts them in print, seeks after an uncertain glory, exposes himself to a certain danger; who leaves it to be done by posterity, reaps no other fruit of his present labours, than the mere contemplation of a future imaginary fruitless glory. Worldly glory ends with the world, and for us, the world ends with our lives: to have one's thoughts wholly busied upon the good of posterity, is either a more than humane conception, or else a foolish one; to dedicate one's labours to glory alone diabolical; to accompany them with the good of others, humane: to have in them no self respect, divine. I will avoid the treading of so steep and intricate a path. I will write of times past, to the time present. The defects of the Su●…ne, which are with safety pointed at, reflected in waters, are not without danger of the eyes, seen in a direct line. I will write more of man, than this or that man; for this or that man dies, and man lives; and my busy genius venting itself in deeds of old, if they purchase me not the crown of glory, they will at least serve for a Buckler against envy. The Actions of our Ancestors use to be examined, not maligned, for we not emulate, but imitate them; we willingly listen to the praises of such who gotten long since out of the reach of envy, seem by their deeds of fame to raise the weakness of mortality; and faults which are found in past actions displease not, whilst they take from the evil opinion of present times.  
Envy, like poison, works not where it finds no heat; dead carcases are meat for crows and worms, not men. Death hath only ice enough to extinguish the fire of envy, and leave some ashes of compassion: she makes us see no one is superior to another, by her making of us all equal, and by her often changing (by a sudden Metamorphosis) the terms of most happy, into titles of misery and poverty.  
Romulus' his valour, Numas pity, Tullus his fierceness, Anchus his goodness, the vigilancy of Lucumus, fortune of Servius, and impiety of T●…rquin shall be my subject.  
Procus King of the Alban had two sons, Amulius and Numitor, the latter elder in years, the other of a more working spirit; the King left his Kingdom to the elder, but the father's will, and brother's priority in years, were forced to give way to the others more daring spirit.  
THat Power which Princes make use of for the maintaining of Reason in the interests of particular men, they use the very same to destroy it, in what concerns themselves. Justice came down to us from above, to withstand violence, man's weakness bereaving her of her weapons of choice, makes her assume force, to extinguish force, b●…t she vanisheth with the planet of her birth, when the sword, which should defend, destroys her. Prince's sometimes keep her untouched by others, that they themselves may commit a rape upon her; they measure her with weapons, and when business comes to be concluded of amongst them, he hath the justest cause, whose strength is greatest; all other manner of proceeding, they think only doth become such who either dare not use violence, or fear to have it used unto themselves. They think it no reason for him to command others, who is not able to resist the force of others; neither would subjects be better than their Princes, but equally unjust, were they not more compelled: they who can have recourse to the sword which Justice holds up in her right hand, seldom betake themselves to the balance which hangs on her left side.  
Nor hath the prerogative of Age any more precedency in matters of State; men do not wait for such years as do destroy life, but such as valour may be grounded upon; the selfsame weapons which Time uses to subdue the body, are by the understanding used to subdue time, whose tyranny is avoided, whilst by the means of Fame it gets into the bosom of Eternity; but admit it should yield, yet ought we not to honour Time which only works our destruction.  
Amulius is not content to have unthroned his brother Numitor; the taking away of Kingdoms would be but little cruelty, did not the taking of them engage a man to greater; the one springs from the other, and the latter is more fruitful. He fears his brother's children. He kills the male, nor does the female sex free him from fear; if she chance to have sons, he thinks he hath taught them the art of bereaving Kingdom.;  
The Tyrant is afraid of everyone, and it is fatal that he fears his own example; for in that he fears every one, he is not exempted from fearing, in a manner, himself. He thinks to fence himself sufficiently against fate without blood, by putting her amongst the Vestals, to consecrate her virginity to the gods.  
women's weakness serveth for innocence with Tyrants; they meet with more difficulty, where they are least withstood; they cannot find in them those faults which makes their cruelty be praised; or fain such fear in themselves, as may not make them bea●…e with them. They suffer them to live, believing that at their pleasure, they may put them to death; but oftentimes, through God's infallible judgement, they are thrown down headlong, as falsifiers of Wisdom.  
Women are fit instruments to cause the loss of Kingdoms: nor is it a sufficient remedy to marry them to men of quiet dispositions, if they themselves be of a turbulent spirit; and say no fear ought to be had of them, who can secure himself of their offspring? Children, for the most part, side with the belly, and their change is easy, where are alike qualities: Nor do the people think it shame, to change Lord, if they choose one out of their Master's Family.  
Amulius was wicked, I confess, but he knew not how sufficiently to make use of his wickedness, he bereft his brother of his kingdom, his Niece of her liberty, and took from neither of them their lives. I cannot well say, whether or no he did despise Numit●…rs weakness, whether he built upon his patience or not, or whether his policy was to colour his own wickedness, by making the world see he had not a sufficient courage to govern a Kingdom, who had so little courage to live, being deprived of one.  
To take away a Kingdom, and suffer the King to live, is a cruel piece of charity, wherewith all Tyrants whilst they go about to deceive the world, they ofttimes deceive themselves. The whole will easily meet together, the parts whereof are left alive. To set the Statue of Virtue upon a despicable foundation, is as much as to build a Colossus of gold upon feet of dirt: Piety becomes a King, for that his government is voluntary: Cruelty a Tyrant, for that his is violent; courtesy befits the one, force is requisite to the other: neither yet doth that secure him, he is not unlike a belly-god, who if he persist to eat, a surfeit kills him, if he desist, a diet: if the Tyrant bloody his hands without respect, he dies for being cruel; if otherwise, for seeming to be pious; Vice, though in the midst of Virtue, is not secure, because she contaminates them.  
The young woman tarried not long amongst the Vestals, before she was brought to bed of two sons, having had company with Mars, as she affirmed, to the end that this her necessary error might not only, through the eminency of the person prove excusable; but in some kind worthy of commendations: the martial acts of Romulus gave credit to this report; the people of Rome for their greater glory did increase it, and stranger Nations, for their lesse of shame, gave way unto it.  
IT is no shame to be inferior in power, to what is superior in nature; nay, were not the combat to be accounted rashness, to lose would be accounted glorious, since the victory of the strongest party redounds to the honour of the weakest.  
To make Mars the author of sacrilege, was to save one's self from the severity of man, with the mantle of a god; even good Princes run often shipwreck upon this rock, either in their own credulity, or in that of their people, as being pious, or not seeming impious. A Tyrant laughs at all which not concerns himself; he more fears the power of men, than of God; otherwise, he would not endeavour to secure himself from the one by that cruelty which doth more incense the other.  
He delivereth the young woman into the hands of the Priests, to be dealt withal according to the severity of justice; he commits the Twins to the charge of a subordinate officer, with charge to drown them; but he endeavoured to give way to fortune for their safeguard, as also for his own defence; he feared that Revenge which ofttimes not being able to be taken against the Master, doth vent itself against the Officer.  
IT is no wholesome counsel to trust another with the death of one descended of Royal blood: he suffers him to live either through pity, or policy: If he be compassionate, he knows not how to be cruel; if politic, he thinks the present times will not last long; his thoughts are busied on times to come; he hath one eye upon the Tyrant, another upon him that shall succeed him; and he endeavours more to save himself, than to secure his Prince.  
He exposed them therefore to the standing waters of Tybur, in the midst of a spacious shelf, where when the river ebbed they were left upon the dry sands.  
TO have the command of people, and to float upon the waters, have such a proportion between them, as many Princes have in their tenderest years been exposed to the fortune of this element, or in their riper years, have been summoned to pass over it. Waters have somewhat of sympathy with the common people; they sustain light things, suffer what is heavy to sink; they are tumultuous and inconstant; easy to be withstood when calm, not so when troubled; their force increaseth when it meets with an obstacle, but who goes with the stream, go the waters never so high, reaps profit by them.  
The little ones lament, and to their whinings, comes in a Wolf, or woman, in manner or name, conformable to such a beast, which gave them suck: there the shepherd Faustulus found them, and fashioning unto himself real beauties in the majesty of their countenances, as if the Stars did foretell to them some great good event; being smiled on by the one, and alured by the other, he resolves to save them.  
PRinces have somewhat more than other men in the majesty of their countenance, in their tutelary Angels, and in the influences of the Stars. Some call a Prince an Hero, Truth itself calls him a god, nor had the Gentiles been much out, had they not by equivocating from the similitude to the essence, added to the Name of God adoration; the common people, because they think him more than man, wonder if he be but equal to other men, are offended if he be inferior: Princes ought not suffer themselves be measured; who suffers competition, not sure to win, is sure to lose; somewhat of more than from others is required from him that hath somewhat of more than others.  
This Shepherd gladded, carried the Children to his own house, and delivered them to his wife Laurenza, that she might bring them up. The waters bear them up, a wild beast gives them suck, a shepherd takes them up, and joys to be joined a minister with the waters and wild beasts in these adventures, which might already be discerned in these miraculous events.  
THe Heavens never send forth any great signs, which have not a particular relation to some great personages, for they are the unive●…sall cause of all things, and whilst they produce effects, which seem to have relation to one only; if he be a Prince, it hath an universal operation; for the people are partakers with their Princes in his gains, losses, virtues, and vice.  
They were not much advanced in years, when exercising their strength and valour amongst the woods, in the daybreak of their youth, might be discerned the bright Sunshine of riper years.  
HUnting is a kind of warfare, and is more seemly than any other hostility, in as much as the dominion over beasts, is more na turall than over men. The pursuit of timorous beasts doth not become a Prince; it may peradventure advantage him in the knowledge of situations, but for aught else, it only teaches how basely to run away from those of greater power, or else to pursue with poor reputation, such as do not defend themselves.  
These young youths did exercise themselves in the chase of fierce beasts, thereby inuring their bodies to hardness, and their mind not to fear danger: where the spoils of the slaughtered prey serve for trophies erected to the valour of the hunter; in a short space they left preying upon wild beasts, and fell to pursue such men who barbarously preyed upon other men, where guided by valour, having won reputation, and being followed by a number of country people, they freed those parts from robbers, and made themselves chief head of all the neighbouring Shepherds.  
MEn cannot live happy where they live not safe; therfor●… is it that Cities are built, th●… Princes are accepted of, and impositions tolerated. The ancient Idolaters, amongst the rest of their gods, placed him for one, who made safe unto them their leisure times.  
These do all honour due to a Prince, to those who did discharge the duty of a Prince.  
VAlour is a dumb eloquence, which draws all men unto it, either for that they admire it, fear it, or do thereby receive benefit: self-interest begins at the high concave superficies of the Moon, and penetrates even to the poorest shepherds cottage; it had its beginning with the world, that it might first maintain, and then destroy the world: it is the moral Philosophy of the world, which penetrates even into the most solid parts: man would not only predominate over man, but Element over Element; and when the one shall have compassed his intent, the other will have done so also; for the world will end with the self respect wherewith it did begin.  
Such as did live by rapine, did not well brook the actions of these brothers, and being desirous of revenge, whilst Romulus and Remus did assist at the celebration of some sports, dedicated to the honour of god Pan, with more confidence than becomes any who thinks it lawful to offend others, they set upon them; & taking Remus prisoner, brought him before Amulius, notwithstanding his enmity to thiefs, as one that committed outrage in his Majesty's grounds.  
TO take from others the means whereby they were wont to live, would go hand in hand with taking away their lives, but that it is worse, in that it leaves way for revenge, which continual loss causes continually be desired: an injury in honour is of no force in basely minded people, it is of power enough in generous hearts; yet oft it vanishes away with time, as that which hath no other foundation than opinion: in the death of friends and allies, those who are far off, leave the revenge to those whom it most concerns; those who are nearer at hand, comfort themselves in the good they thereby purchase, content themselves therewithal, and whilst their mind is set upon peaceable enjoying, they forget revenge: To be wronged in a man's livelihood, is the only injury which admits not of oblivion, for present poverty is intolerable to him that hath not been thereunto accustomed, it calls to mind the former more plentiful condition; and loss which is not the least in aggravating offences, is the greatest in provoking revenge.  
The Shepherd Faustulus, by the calculation of times, was not ignorant of their birth, being to the belief thereof, the more incited by their magnanimous acts, which did far surpass the souls of shepherds; nor had he for all this, intention of making their descent known, till he were thereunto constrained by lawless necessity, or by a fair occasion persuaded.  
He would not engage them in great affairs, before they had great power: when the obligation is greater than the means, man either dies unfortunately, or lives discontented; he would not sour the sweets of their Victories, with the wormwood of their birth; for whereas to be the chief of Shepherds, was the greatest glory that could befall the sons of Faustulus, it would prove a deplorable misery to the sons of a King.  
THat birth detracts from the merits of great actions, which obliges to greater. He is not glorious that is borne a Prince, but he that becomes one; nor is he to be accounted abject, who is borne a private man, but he whose actions make him so; that grain of corn is called great which is bigger than the rest; and that mountain little, which doth not exalt his head so high as others: A certain wise man said that God is a Geometrician; perhaps because the world consists more of a Geometrical, than Arithmetical proportion: Praise or dispraise are not occasioned by descent, but may well be weighed together with descent; they consist in differing from them in valour, to whom a man is equal in nature; herein consist man's rancour; and he is not the aimed at mark of envy, to whom honour hath not formerly had refuge.  
Necessity administering occasion, he acquaints Romulus with the business.  
TO know one's self descended from famous ancestors, serves as a go●…d to those magnanimous spirits, who take it for a note of infamy to be held famous for the actions of other men; but serves for a chain or clog to such poor minds, who hold it lawful quietly to enjoy the rest, caused by other men's labours; and glory in a long Series of hewn out marble, worthy memories of dead men's actions, hateful sepulchres of renown to such as live.  
When Romulus knew his descent, he was more violently incensed against the Tyrant, by whose death he might appease two powerful affections, the one of Glory, the other of Revenge: He knows his forces too weak for open violence; he hath recourse to Stratagem. He took his way strait to the King's Palace, accompanied by many others, disguised in poor apparel; being come thither, and encouraged by his brother's armed neighbourhood, he set upon the King, and slew him on that seat where he had committed so many wickednesses.  
A Tyrant is to all men hateful; he builds the whole body of his State upon the columns of fear; his ruins arise from either not fearing, or not being feared: confidence destroys him, fear secures him not; and ofttimes when he thinks to abase men's hearts, he infuses valour into them; for the greatest daring proceeds from the greatest fear; to talk against him is dangerous, to kill him safe; the action is easy to be effected, which hath nothing of fearful in it, but the act itself; it were more easy to kill a good Prince, if there were not more difficulty in having killed him; it were more dangerous to kill a Tyrant, were not the danger less when he is slain; who doth not for revenge adhere unto the fact, adheres for glory; no man appears enemy to him that killed him, because no man will see me to be friend to him that was killed.  
Numitor, who was not ignorant of Rhemus his descent, and who by just, at least justifiable pretences, had seconded the act committed, favoured by the guardianship of Rhemus committed to his custody, seeming ignorant that they had assaulted the King, though the Palace, with intention of purging, not of taking the City; summoned the Albion youths to defend the Tower; but when he saw the two young men come towards him, calling a Council, he related unto them how they had been brought up, how borne, how exposed to the waters, and how saved.  
The young men saluted their Grandfather with title of King, the which was followed unanimously by all the rest; as well for that it is usual in such assemblies, for all to follow, where a few do but begin; as also for very commiseration, which never forsakes infelicity.  
TO have been hated by the Tyrant, is desert enough to purchase the good will of the people; to them he who is in danger is always acceptable; they would always raise him up, whom they see kept down, they have compassion on any one that suffers violence; where the fire of tyrannical hatred flames highest, there 'tis that the waters of popular favour shower down; all men do more naturally desire to restore him to his state, from whom it was taken, than to adhere to him that took it; they have compassion on him, because there are but few that can use violence, and all those hate it that fear it; they help him, because a greater reward is expected for helping out of misery, than for applauding prosperity: Envy remains to the happy for punishment, and loss: compassion to the miserable for comfort, and re-establishment; to restore Princes into their estates hath always the face of charity, but if self interest concur not therewithal, they are pitied, not holpen; and then the envy which hurts not, is punishment, though but a vain one, to such as are fortunate; compassion, which helps not, is a comfort, though unprofitable, to man in misery.  
Romulus and Remus having made their Grandfather King, they turned their thoughts elsewhere.  
MAny know how to give a Kingdom to another, who know not how to brook a King; to uncoth a thing, is to obey him, who through ones own means commands; to receive a Principality from another man's valour, is a kind of servitude; which necessitates a man, either to show himself simple, or ingrateful: to satisfy their intolerable desires, is voluntarily to surrender up the Principality to them that gave it; not to humour them, is to hazard the surrendering of it up to them by force; for it is an easy thing for them who got a kingdom for another, the same cunning not failing them, to get it for themselves; who hath once with good success imbrued his hands in Royal blood, fears not to venture the second time; and he who was deprived of a Kingdom, is always jealous, and fears that which he knows is feasible; how can the Obligation be cancelled which one owes to him who hath got a Kingdom for him, if it be not to be paid, but with the loss of the same Kingdom; 'tis great discretion to keep far from that Sovereign, who cannot sufficiently requite the Obligation he oweth: benefits are always willingly received, but the benefactors are not always willingly beheld; and when the debt is such as cannot be paid, as if upbraided with disability, favour is often changed into hatred; and then the obligation not being to be acquitted, they endeavour to acquit themselves of the Obliger: Service which is received from an inferior argues weakness, and challengeth great recompense; to equalise the recompense to the benefit received, is to equalise the receiver to the Benefactor; the name of Magnanimus is lost, and the name of ungrateful hardly wiped off; those benefits which are received from a Superior, are willingly acknowledged, for acknowledgement is all he expects, ●…he which witnessing the receivall of them, obliges to an addition of more.  
These respects, the motives of ambition, and incitements of glory, caused the generously minded young men, keep aloof off from their grandfathers subjection.  
TO expect a Kingdom after another's death, hinders or retards glory; men's spirits with years grow cold, and during the father's life, that a man may live secure, he oftentimes must live idle; Princes do sometimes envy, yea, even the egregious deeds of their sons, because they fear them; private men rejoice, because they share therein: amongst the good fortunes of valiant men, their parents speedy death ought to be accounted one; who after having brought them up, cannot do better for them than die; a kingdom is not to be desired, if it bring not glory along with it; glory belongs to them who have won it with the sweat of their brow, not to those who receive it calmly from another; valiant men who are borne fortunate, are unfortunate; for the inheritance of Monarchies takes away the glory of acquiring them.  
They go about to build a new City, or rather to build the walls of that which their generous actions brought along with them; to this purpose they choose that place where they were exposed to waters, as I believe, either out of memory of their fortune, or out of gratitude.  
The places choice shows the bvilder's wisdom; the first stone they laid is a Touchstone, by by which the worth of their metal is tried.  
HE is not to be praised, who to withdraw himself from the downy bed of idleness, hath recourse to the brutishness of sterility; one ought seek help from education, not situation; that it may appear virtue, not necessity; the way of Merchandise makes men industrious, but withal ti●…orous; and that City is in no good condition, the riches whereof consists, amongst some particulars, not in the public; where the riches is locked up in 〈◊〉, not in the Commonwealth, when danger comes, men know not how to defend it, but study how they may quit it; and such estates as are portable, set their owner at liberty, for they make them but inhabitants, not subjects.  
Nor can it be affirmed, that the barrenness of a place takes from its neighbours the desire of dominion, which is the child of glory, not of avarice.  
He that builds in strong places, erects fortresses for tyrants, at least nests for vices; and they that live in security, want that fear of losing their own, which ofttimes serves for just occasion to usurp another's right; and on the contrary side, to build open Cities without walls, was a melancholy humour of some ancient Philosopher, which neither deserves discourse, nor imitation.  
Rome's situation was full of health-inspiring hills, not too far distant from the sea, that they might receive commodities; not too near, that they might shun the inundations of barbarous people; watered with a continually running River, placed in the midst of Italy.  
They were ready to raise the walls of the City, when neither of them would yield in the naming thereof unto the other nor in the making of laws. Equality, the producer of envy, had much more force in them; for that beyond the common equality amongst brethren, they did particularise in being equally conceived, and equally at the same time borne.  
WHen any excuse is to be found, seniority is allowed of; many would yield, if they could find pretence to do so, and many times men contend more out of shame than pride.  
The mixture of greater and less is good, but that of equals stark naught; either in the variety of nature it is not found requisite, or else it lasts not in the world; because it is founded upon the perpetuity of motion; and inequality doth by so much the more differ from tolerable, by how much it comes near to equality; therefore is an Unison displeasing in music, which though it were exquisite, is unfruitful; it makes no action, produces no harmony; the greater and less, answer to the sharp and flat; from those the world receives its form, from these music her sweetness, and each are damnified by the contrary, if it be dissonant; profited, if it be harmonious.  
Since they could not find on earth how to decide precedency, they seek to Heaven by auguries; Rhemus on the Auventine hill, Romulus on the Palatine; and whilst it is reported that six Praetors appeared to Rhemus, Romulus shows that number doubled to them that stood about him: some are of opinion, that from hence a contention rising betwixt them, Rhemus was slain by Romulus.  
TO have an equal preferred by man, is a sufficient anxiety, but therein may be deceit; to have the like preferred by Heaven, makes the anxiety greater, because it is always truth: This accident was the first canker that introduced manslaughter, and the first manslaughter was between brethren.  
The more common opinion, notwithstanding is, that he lost his life in leaping, by way of derision, over the walls his Brother built.  
Rhemus by this action, either declared himself to be Prince, by pretending not to be subject to any Laws, or else intended to take the principality from others, by making a mockery of the Laws.  
MIsobservancie differs from contempt; the one reflects upon the Institution, the other upon the Institutor; he who covertly transgresseth the Laws, leaves the reputation of him that made them, untouched; he who openly offends against them, aims more to weaken the Prince, than the Laws: Errors which are occasioned by whatsoever other affecti-on, may be great or little; those who are occasioned by contempt, are always giantlike; som●… of them reflect upon the profit of the subject, and it is good to punish them; others upon the Majesty of the Superior, and it is necessary to chastise them; Respect is the soul of government; a Prince fallen to neglect, is a dead carcase.  
Giving to the begun City, the beginning of his own name, he called it Rome, and instituted pastimes in the honour of Hercules.  
Laws were yet wanting to a City, which full fraught with diverse Nations, and of diverse manners, could not without them receive unity.  
Laws are of diverse sorts, some aim at the preservation of mankind, others at the maintenance of the State; the former belong to ministers of law, as Judicial; the latter to the Prince, as Poli●…call; the first requires stability, because they are judiciously considered before they be made; but once being made, they ought not to be judged, since by them judgement is made. The other sort to be good, ought not to be perpetual, for that if they continue still in force, they ruinated the State: and if they be transgressed, as time necessitates, an ill example, without profit is introduced; It sufficeth not, not to observe the old ones, when there is no way given to make new ones. The Prince is Superintendent over the Laws, not in that he may not observe them, but in that he may change them: Transgressions in whatsoever kind is naught; change in the latter is necessary; the same meat doth not befit the same man at all ages, neither are mal●…dies by the same means cured in the beginning, after a whiles duration, and when they grow worse.  
All things in this inferior world have their periods; a man must change as time and occasion require; most of States have run a hazard, for not being able to bear with their ancient Ordinations, and not knowing how to alter them.  
Romulus gives the Laws, 
Ministers to execute corporal punishment amongst the Romans.  he strengthens them by force, threatened by the twelve Lictors which waited upon him.  
La is of no use to persuade, if it have no power to punish, otherwise it is too little for them that are naturally inclined to mischief, ●…oo much for those who voluntarily do well.  
To might, he adds Majesty, figured by the grave habit which he wore, differing from the habit of other men.  
ALL things (I had almost said, that which hath no entity, but is very nothing) help those who are of power enough in themselves; cyphers meeting with cyphers, make nothing, but if they meet with figures, they multiply; the habit makes him not venerable, whose actions have not formerly made him so; he hath no Majesty, but what the eye allows him by bei●…g accustomed to see him clad like men of Majesty, and if by virtue of authority he occasions reverence, for want thereof he moves derision.  
clothes were made to cover the defects of the body, now they discover the affections of the mind, they were made to hide our weakness, now they lay open our ambition; the Lord clothed man, when he disrobed himself of original righteousness, when he became servant to sin, and he (O foolishness) glorieth in the ensigns of his slavery, as if they were trophies of his victory.  
Rome's walls increase, but there want inhabitants to people it, they proclaim Sanctuary, whither whosoever, having committed what fault soever, might have safe recourse.  
Quietness is an enemy to new built Cities, all hope consists in motion; people who are not apt to live in Cities, are apt to fight in the field; and who knows not how to be a good Citizen, proves ofttimes a good Soldier: Rome might rather be called the Rendezvous of an army, than an assembly of citizens, for it was not built for commodious living, but to be made greater by such, whose ends were not safety, but glory.  
AN Army is an Academy, where the wilder spirits are disciplined in open field, that they may afterwards bebrought within the compass of walls; to those who command in Armies, Cities seem distasteful, not to those that serve in them as common soldiers; for the rigour of military obedience, makes the yoke of civil life seem sweet.  
It was not long ere it was replenished with Inhabitors; novelty is a light which hath the virtue to draw eyes unto it, and power to dash them. Men, because of necessity they must d●…e, Look not willingly upon things as inclining towards t●…e Sunset, bring to their minds this necessity, but willingly upon such as rising with the Sun, gives them belief of augmentation; men write their names in tender plants, because they grow; not in aged Okes, because they are cut down.  
Did not Novelty bring with it so many prerogatives, the world would grow old with the same things wherewith it did begin; our wits would be barren, were they deprived of invention, which makes them fruitful; our understandings grow vilified with known things, and conceive things unknown greater than they are.  
All such as did neither envy nor fear Rome, flocked together, some for safety-sake, some delighted with novelty, some persuaded by the desire of change, some of glory.  
SPritely wits are seldom content with the present condition. Felicity is always sought for in things we want, which when we get, we find her not; men cannot satisfy their desires, no not with the accomplishment thereof; they think they may once be happy, when they can never be so; hence is occasioned the hatred of tranquillity, the desire of motion, the loathing of present things, and seeking after future.  
The greatest part of this people came to amend the condition they were borne in, under the fortunate conduct of Romulus.  
Novelty hath power enough to draw men unto her, but not to keep them; she, when herself suddenly is gone, cannot detain others long, unless she ensnare them in the birdlime of profit, or take them in the net of ambition.  
To this purpose Romulus chose an hundred Senators for Companions, a number sufficient to govern whatsoever State, and equal to their number, to whom all other form of others command would have been insupportable.  
In the beginning of government, every small Authority seems great; in the continuance thereof, how ever great it be, it seems little; whence it proceeds, that in time those Magistrates are not endured, which were too greedily at first created.  
Liberty and principality are incompatible, they meet not together, or if they do, they last not; every one seeks his own perfection, which depending upon the destruction of another, they seek it there: It seems strange to the Senate, that they should be free and yet serve; Strange to the Prince, that he should be chief Lord, and not command; the mean of Liberty is the mother of Tyrants, which being to them intolerable, whilst by violence it is taken away, it enforceth withal a violent government; to live quietly, it behoves either to be totally free, or totally tied to servitude.  
To Rome's entire perfection women were wanting; they concur to the essential constitution of families, families to the like of Cities: Rome had more of form than matter; Romans lived there, but there were no Romans borne.  
WHere men live, and none are borne, death must en●…e, and no new births follow: Parents live again in the children, which they produce; man hath no greater desire than this, nor Nature greater necessity; the species remains, if not the individual; the matter remains, if not the form: it is an error of understanding, to believe that woman is an error of Nature; she is perfect, since she is made for the perfectest of works, she is of form equal to us; originally composed of more noble matter than we.  
Rome might be called a circuit of walls, not a City; it was rather a sepulchre, since there being an impossibility of man's being there borne, they must there only die.  
And who was there to be found, who by granting them women, would cooperate to the greatness of this people, and deprive themselves of those arms to extinguish them, which their singleness of life administered?  
Romulus was not ignorant of this difficulty, he notwithstanding sent Ambassadors to his neighbours, either to obtain some justly, or to take them away by force.  
HE who is necessitated to use violence, hath first been violenced by necessity; of all Law's necessity is most odious, of all justice the most rigorous.  
The neighbouring people, angry that the Romans had received those whom they had driven away, deny to send them women; and some giving way to anger, seem to slight them with words, I know not whether fuller of ignorance or weakness.  
THey are little to be feared, whose tongues serve them for swords; greater is the danger which is threatened by silence, than the offence given, by over much talk.  
Anger which shows itself, is kindled in the spirits, not in the humours; and like powder it raises fire, but doth retain it, it carries it out, keeps it not within; choler which vents itself by the mouth, doth not vent itself by hands; a mine which finds a vent, vapours away, makes no breach: to offend with deeds, is hostility; with words, malignity; the one is profitable to the Enemy, the other fruitless; and damage is more supportable than evil speaking, because it is more reasonable.  
The answer, which together with damage, was accompanied with disrespect, caused no small indignation amongst the Romans; to make use of revenge, they betake themselves to dissimulation.  
Romulus feigns himself sick, they dedicate sports to his recovery, and prepare for them with magnificence.  
The neighbouring people, together with their women, flock to see the sight, thinking, belike, with safety to present meat to the famished.  
GReat was the error certainly which was the cause thereof; since that too much weakness sprung from too great confidence, or too great rashness, from too little valuation; to deny the Romans women, yet bring them to Rome; to trust to them who they had despised; not to fear the violence of necessity, was one of those follies occasioned by curiosity. Curiosity, if devoted to the delight of sense, is not praiseworthy; if to the delight of the understanding, it may admit excuse; it is never free from blame, if accompanied with danger; too much and too little thereof, argue equal weakness.  
Women are made to stay at home, not to wander abroad, their delights ought to be, what delights their husbands, by participation, not propriety: to bring them abroad to Festivals, moves them that look upon them, to undervalue them, if they be ill-favoured; if handsome, to lust after them; look●… how many friend●… they get unto themselves, so many enemies procure they unto their husbands; within doors they may help, without doors they cannot but be a trouble; their conversation if it be pleasing to them, who there they find, is for the most part displeasing to them that brought them thither: Though they suffer not in coveting, they suffer in being coveted; if their company be shunned who wishes your misfortune, why is theirs pursued who wish your dishonour? The vanity of men herein, is more than it is of women; they think to make themselves be envied, and are caught in a noose, when at last in stead of envy remains compassion. It is true that many value not what they possess, if others know it not, but it is of less value, if by making it known they lose it; Reputation is a choice colour, which fears the ●…ire; it is a transparent Crystal, which is dimmed, being looked upon by such as are lasciviously given: All occasions of dangers ought always to be shunned, where the danger trenches upon Honour.  
The spectators were intent upon the sports; when the sign being given, the young men of Rome laid hold upon the strangerwomen; their friends fly, complain of violated faith; they call for vengeance to their gods, at whose pastimes they were abused.  
They ought rather to blame themselves than others, more for being cause of their being taken away, than for their being taken away.  
IT is by so much more insufferable to lose by deceit than by force, by how much it is better to be overcome by the body, than by the understanding: In force we have no shame, because it is altogether without us, but cozenage is by the policy of others, built upon the foundations of our own inconsiderateness: Wounds occasioned by force, are assuaged by their occasion, Fortune; tho●… which are caused by deceit, are aggravated by complaining of th●… occasion, Improvidencie.  
Nor were the Virgins less incensed than were thei●… fathers; Romulus persuades them with arguments drawn from the efficacy of necessity; their husbands appease them with fair words, drawn from the power of Love, which coupled with admiration; force was now no more complained of, being accompanied with the praise of beauty; the which being numbered amongst the happinesses of women, left them no cause to complain of being unfortunate. Matrimony had already mitigated the Rape, and the marriage-bed quieted the minds of the Sabine dames, when their friends clad all in mourning, joining anger to calamity, did incite their neighbours; and incensing the whole body of the people, they assembled themselves before Titus Tatius, a Sabine King, where the Council being met, we may suppose that one of them, who was abused at the aforesaid sports, spoke in this manner.  
THe Romans demanded women, and you denied them; it was not s●…re an effect of chance, if you all agreed in the denial; are then the reasons of their denial now ceased, because they are violently taken from you? aught that be granted to force, which was denied to love? we that were deaf to their entreaties, shall we be blind to their violence? we refused to bear their supplications with patience, shall we endure their outrages with stupidity? showing them, that with us, whilst to take by violence is safe, there is nothing dangerous but to demand.  
They make necessity a cloak for their outrage; that necessity which had wont heretofore to be the shield of the unfortunate, and the cheering, or encourageing of the fearful, is now become the cloak of these who are fortunate, and the incitement of the rash; they took from us our Citizens under title of safety; they forced from us our women, under colour of marriage; they will likewise seize our Cities by claim of dowry; as they have had need of our daughters to increase their numbers; so will they have need of our Countries, to increase their estate. And say the desire of reign should cease amongst the Romans, their once having offended us, will serve for provocation to them, to offend us at all times. Favours conferred on any one, are renewed, thereby to continue the memory of the former: Injuries are multiplied, to secure one's self for those already done. He who hath done wrong, can hardly become a friend, because he thinks the wronged party can never become his friend: where friendship is not hoped for, and injury hath been received, nothing but revenge is to be had; the which retarded prolongs, but makes the danger greater, by taking away the advantage of prevention.  
Whatsoever is suffered by force, though sometime good effects ensue, is always harmful, because either it proceeds from envy or contempt: neither doth patience serve the party injured for aught else, but to make them more insolent who account it weakness; and to encourage them to offend yet more heinous: those who easily bear injuries already done; if the suffering of injuries would cause quiet, it would argue great wisdom to pass by them; but without any other profit, it makes the injured parties be esteemed, or foolish, or cowards; as if they either wanted wit to know them, or courage to revenge them; whence men lose both compassion and fear, affections only able to refrain affections in worldly men.  
Rome had her beginning in the midst of us, and we despise her; she augmenteth, and we nourish her; we give her life, she threatens our death: those who saw her in her beginning, foreseeing the danger that might ensue to their posterity, left the care thereof to their posterity; and as a thing which th●…ned all, every one f●…ll to b●… her, none to hinder her: in common evils private men fear not, and in future events, men look for help from Time and Fortune.  
The eye which beholds novelty, leaves no space for the understanding to judge the danger, till it be so far advanced, as there is no remedy for it; the errors of slothfulness are then discerned, when all diligence is bootless.  
It is a false opinion held by melancholy men, to give the title of Wisdom to delay; most businesses suffer shipwreck, because occasions are hasty, and men slow; men talk of the present time, when 'tis already past; moments ought not to be neglected, when upon these moments, an eternity depends.  
In things which are arrived at full perfection, if not their final end, at least their decaying ●…ge may in time be expected; but in things which but begin to increase, to expect, is as much as to give time that they may increase. If a traveller meet with a River at its head, when it is yet but a small brook, he should do ill to travel further along it, till he must ferry it over where it is become a large stream. Rome is a little Rivelet, our people like torr●…nts flock thither, we must fight, not discourse; and fight with Romans, before that Romans become a Race of Sabins, before our enemies be our kinsfolk: haste is the best remedy, where time is the greatest enemy.  
This man having ended his discourse, we may believe that Titus Tatius answered in this manner.  
YOU ought either to have granted women to the Romans, or else have fought against their City, and gone unto their sports with troops of armed men, not of young girls. I expected they should have come within our walls to take them from us by force, had not you gone within their walls to offer them to their rapine; he who denies another what of necessity he must have, having gainsaid entreaties, ought prepare for violence.  
To endeavour Rome's ruin by force, was a wise consideration, but dangerous; for your own more safeties sake, you resolved to deny them women: Good resolutions are seldom taken all together; in all things dangers do appear, and to secure ourselves from evil, good is done by halves; and the half of that good is not good, which consisting in the whole admits of no division. To renew things now irreparable, and which cannot be diverted, is to believe one's self greater than the gods, and a labour without profit, or rather accompanied with loss, since thereby we call to mind those things, the chiefest happiness whereof consists in forgetfulness.  
Rome may be said to have its rise and its increase from us, and it is fatal that fathers should lose in the having of children; drawing nearer to death, by giving life to others, if it be true that the generation of one be the corruption of another.  
'Tis true, there ought a remedy be had for the appearing danger; but I not commend the repairing of past errors, caused by delay, with new, and greater caused by impatiency.  
Injuries received, tend to the ruin of men, who with the zeal of honour do not accompany wisdom; they run upon revenge for past wrongs, and throw themselves headlong upon new miseries; they would amend one error, and produce a thousand.  
Too much haste is as much before time, as too much delay is out of time. Errors of impatience are worse than errors of delay; for it is better to sh●…n precipices, than to run upon them: if they be not hindered, they are retarded. Justice is not believed to be there, where violence is observed to be; nor can it be accounted wisdom, where there is no argumentation. Argumentation is not had in an instant; Time is not measured by instants. Wisdom is the daughter of Cold, Violence of Heat; things which have not been done in times past, may well be effected in times to come; but things already done, cannot be undone again: occasions are never wanting to men, but men are wanting to occasions; they may be expected, they ought not be prevented.  
He who fights, egged on by Fury, begins his war for having lost; he satisfies his affection, not his duty; and is sooner beaten by his own weakness, than by another's valour.  
Our forbearance is to be feared, not despised; the world is his who hath patience, when it proceeds from sagacity, not timidity. Generous spirits address themselves to endure present injuries, out of hope of future revenge; they reserve their anger to vindicate offences, not to evaporate passion. Dissimulation is not to be blamed, when by the injury of Time, it is not transformed into oblivion; dissimulation is never worse, than when it becomes forgetfulness, never better than when it resembles it.  
It is more safe to hinder the increase of Rome, than her subsistancie; for it is easier to let her wax old, than cause her dye: increase is not there had, where there is no motion; nor can Cities in peace, increase and receive nourishment; new Plantations are augmented by the ruin of old ones; and tender plants, which are hindered by the shade and roots of neighbouring trees, want force to grow up: Rome cannot grow greater without the ruin of our Cities; nor can they ruin our Cities without war: to wage arms to destroy her, may afford matter for her increase. All fires are not suppressed by ruins, nor quenched by blood; that fire which wanteth nourishment, wanteth life; and where of itself it must needs go out, it needs not the ruin of others.  
All industry ought to be used to have peace with a people, who can never have a worse war than peace: fair pretences are not wanting to cloak our received injuries. Necessity commits no offence, kindred are not enemies; matrimony is no rape; let injuries done unto the gods, be left unto the gods; 'tis they were injured, not man; and if men, not Cities; and though Cities, recourse ought not therefore be had to arms; to revenge injuries, to reward good turns, love and hatred are the affections of private men, Commonwealths and States have self interest for the sphere of their actions; beyond the which they neither see nor hear, it is the object of their senses, the mover of their affections, the ruler of their passions.  
The discord caused between Titus Tatius his slackness, and the people's impatiency, was good harmony for Rome's increase, for if she were likely to be lost, if set on only by the Sabine forces, what think you would have become of her, when they should have been assisted by so many other confederates?  
SUndry people assembled together to work the same end, do not always endeavour it with the same end; lines which meet all in one point, go not all the same way; they often meet, and yet differ.  
These men will overthrow this frame, but because each one puts it upon another's back, none move it.  
WHere there is store of pates there is store of confusion; many stones of not above three inches thick, may raise a height of a thousand yards; but the uniting of many wits, serve not to the advancement of one understanding; they help not, they hinder one another; nor is it true, that two eyes joined see more than one, if one see more than both disjoined, when the greatest sphere of the eyes motion, is understood to be the greatest distance.  
In such an assembly there cannot be so good a resolution had, but will become bad, if observed but by a few; nor so bad, which may not prove exceeding good, if observed by all; wise men ought always to counsel the best, yet sometime follow the worst, if the worst be the opinion of the most.  
The Cernetians, Crustumanians, and those of Antenna, depart no ways contented with the Sabins slow resolutions: and the Cernetians more impatient than the rest, enter the Roman territories to ransack them.  
THe desire of revenge is more eager than any other affection, yea, more than love itself, for that the blood is more active in the arteries, than in the veins; Choler hath no commerce with Wisdom, she is companion to audacity, she levels precipices, makes mountains valleys: The choleric man fears not, because he looks upon the object only how he may offend it, not how he may by it be offended; his eyes are always on the extremes; he sees not the middle; and ofttimes falls, because he knows not that he can fall; all his spirits flock to assist him, making him believe he is able to do more than indeed he is, and hindering one another, he ofttimes is of less ability than usual; he thinks upon nothing but how to quench that fire that burns, nor finds he other water to quench it withal, than that of revenge; he runs for remedy to him that first did kindle it, that by his blood he may extinguish it, nor doth he stop, till it be thus fed, or by fear quite put out.  
Romulus makes towards them, teaching them how vain that Anger is, which is not sustained by forces. He overcomes them, treads them under foot, kills their Leader, takes their City, and brings home his victorious Army.  
Romulus was no less daring in his actions than eloquent in his speech; valiant in doing brave things, wary in assisting them with fair appearances.  
GReat actions have need of help, else they will be suffocated by simplicity: when wonder is conceived, thence proceeds reverence.  
It is easy to add to the greatness of actions by words; to truth by appearances, and it is not amiss. A Prince obliges himself to things greater than he hath yet done, if he make them not seem less, than what they are believed to be; to add to petty actions, moveth laughter, and merits the name of vanity; to assist actions of a middle condition, causes admiration, and immortal fame.  
He caused the enemy's spoils be erected, and from top of the Capitol did dedicate them, together with a Temple, to Jupiter Feretreus.  
Whilst the Romans were busied about such solemnities, those of Antemna did in hostile manner forage their Country: the Romans without delay, bring forth a Squadron of men against them, and easily defeated them, who of spoilers became a spoil; and they which lay in wait for the goods of other men, lost their own Castle; but Ersiglia, Romulus his wife, solicited by the tears of those women which had been violently detained, by profitable entreaties persuaded her triumphing husband to pardon those who were their parents, and kinsfolk, and to receive them into the City.  
THis manner of making the conquered companions; to receive for citizens, those whom the same day they had seen as enemies; did make the waging of war more easy to other people, but made it more difficult to overcome in war; it increased the desire of combat, but took from the heat of fight; where it was a question, whether were the greater reward to overcome, or be overcome; whilst they who lost, acquired the honour of being a Citizen of Rome.  
Whosoever shall read the Roman Histories, considering their ways of growing greater, will either believe that they did ill, or else will blame those who now adays having Monarchies, and needful of people, do rather drive away former forrenners, than they are persuaded to receive in new ones, whereunto they have by some been solicited; but the diversity of circumstances, hath not given applause to such couns●…ls The Romans by taking people of the same Province, may be rather said to have framed one body out of many members, than out of many bodies; there being under the selfsame clime, of the same language, and little or nothing differing in manners, freed them from tumults: their union was the more secured, by their being all new, and tender, easy to be joined together; as it falls out in young children's bones: their love was the more secured by calling them to Senators places, and other commands in the City; for being straitened by wars, they were easily persuaded to accept of their enemy's company, when being come to a greater growth, they refused the society even of their friends: Strangers may be received for companions, where there is a form of Commonwealth, or body of a Senate; but where there is an absolute Monarchy, they cannot be accepted of, but as servants. They therefore do wisely, who having passed their younger years, in which it was necessary to receive into their body people of different language, climate, and manners; do not call in strangers to enjoy, or without all peradventure, to trouble what they have with their sweat won.  
Those of Antemna being vanquished, the Crustumanians take arms, and were soon overcome, fight more out of fear than out of hope; disheartened and made weak by their neighbour's losses.  
THe glory of the first wars had its rise from honour, of the rest from reputation; to have overcome in these, avails as much as to overcome in those: An army which fears to lose the day, is already beaten by its own belief; each noise the enemy makes seems victory; each motion of its own men, flight; such an army is more prepared for what it fears, than for what it hopes; and ofttimes it leaves the field, more for that it fears to lose, than for that it hath lost: he who always thinks to overcome, fights always; but he that doubts, defends himself, but fights not.  
Romulus' knowing that things won by valour, must be maintained by wisdom, caused the Senate be assembled, where I may suppose he spoke in this manner.  
TO conquer people, and not to know how to make the victory beneficial; to win subjects, and not be able to keep them in subjection, is a loss both of men and time. Providence is necessary, and 'tis laborious.  
Means are not wanting, but those means are full of difficulties; were there any infallible rule found, whereby to secure one's self from the rebellions of such as are under him, I believe the world ere long would belong to one only man; but in politic affairs there is no rule but fortune.  
To captivate men's minds with rewards is impossible; servitude cannot be rewarded with any other recompense, than being set at liberty: to tie them by an oath, is no way safe; they are not subjects, whose power is only subject to will; Liberty is natural; servitude violent; what is violent needs somewhat, which from without may withstand it, if its beginning be not occasioned from some internal cause.  
To raze the walls of strong Cities, when subdued, encourageth strangers to make themselves masters of them; to leave them standing, facilitates the insurrection of Citizens; and say it were a good advice for places that are within the body of the State; it is undoubtedly bad for frontier places, where it is hard so to do, as that they may be of defence against the enemy, and not subject to the rebellion of friends: he leaves men's minds apt to commotions, who takes not from them all means of defence.  
Those who send Garrisons thither, or build Castles there, endeavour to maintain them by force, and oftentimes lose them voluntarily: they secure themselves from strangers, and put themselves into the hands of their own people; over whom they lose the authority of command, because they lose the power of punishment; they free themselves from the danger of citizens, they submit themselves to the fidelity of a Captain; and he, though he may think it ignominious to deliver up the City to an enemy, may think it may be borne withal, if he keep it for himself.  
He who builds Fortresses in weak Cities, depends also too much upon the too mutable faith of the Captain; nor can they much hinder him that is master of the field, as being only useful to curb unarmed Citizens, of no use against armed enemies.  
To send Colonies to work this effect, more incenses the ancient inhabitants, and protests the n●…w ones but for a small time: they are plants transplanted, they soon accommodate themselves to the Country, from whence their roots receive nourishment. They forget their original in all things, save in their desire to be no more subjects, but companions. Men who go from their own homes, to plant themselves in new places, go not thither to be servants to them who send them thither, but companions and equals to those who remain behind.  
To keep Armies still on foot, to suffocat sullevations in their cradle, is the greatest, and would be the best remedy, if then it were not in the General's choice to make a Commonwealth a Monarchy, and himself Lord thereof.  
He that were always sure to return victorious, needed no other means to secure himself; if enemies be vanquished, friends are tardy, because their fear is greater, and their shame less; but the success of war is uncertain; and it is almost certain that rebellions succeed overthrows.  
I should think the best course for the present, is to send abroad Colonies; by so doing, the City will be free from beggars; nor will any courageously minded man leave Rome, while she is bend upon glorious actions; and the people round about our walls being subjected unto us by keeping an Army always on foot, we shall secure them from their enemies, ourselves from rebellions.  
According to Romulus his opinion, Colonies were appointed for such places as were won.  
This mean while the Sabins waged war against the Romans; a war the more to be feared, by how much the later it was undertaken, being governed by reason, deprived of its first choleric violence, nor sooner taken notice of, than in the field.  
The Sabins seek rather to secure their State, than to vent their anger; they assault the City, not the Citizens, that they may bring it in subjection, without intention of revenge.  
The fear of Rome's greatness, causes them to move: their rage for the committed violence, the original thereof.  
State's that enjoy rest and quiet, because they are in league and friendship with all their Neighbours, have great good fortune if they meet with any occasion of offence; and wise men in such like occasions seek after them; for the common people will not be persuaded to more than what they see, they judge by the eye, not the understanding, nor is there any argument with them of force enough to gainsay appearance. To keep friendship with neighbours is exceeding good; but hereupon to build the security of a State, is passing bad: they are well held for friends, if they be considered as enemies; that so they may be bound to love, and not able to hurt; the height of that building, which is delightful and pleasing, when one thinks to enjoy it for an habitation; is displeasing, if he look it shall fall upon his head.  
The Sabins by deceit get into the Citadel of Rome, having by gold corrupted the daughter of Spurius Tarpeius, Captain thereof; not without the death of the treacherous young woman; whether it were out of hatred of the treason, or did they fear mischief by the example, or were it for that they did expect great glory, by making men believe they had won it by force, and not by fraud.  
THE obligation which remains, sours the sweet of a benefit, which either is rewarded, and then as good a turn is done to the benefactor, or else the badge of ingratitude remains, which is equal shame to the benefit received: those benefits seem sweet which are received by treason, which is a thing so hateful, as it takes all merit from whatsoever action: A traitor cannot find fault without accusing himself; ingrati●…de becomes praise, reward blame; and thus depriving men of hope, a new benefit is received from being ingrateful.  
The Capitol being possessed, the next day they give battle, in the plain, between the hill of the Capitol, and the Palatine hill, where by the death of Hostilius, who opposed himself to Mutius, the upholder of the Sabine squadrons, the Romans began to give back.  
Romulus' borne along by them that fled, made a stand upon the Palatine hill; he vows a Temple to Jupiter, and prays to him for victory, wherein he is not wanting in his own endeavours.  
IN vain do men call to Heaven for help, when they withstand the helps of Heaven; many do invoke it, and yet do hinder it; they require help from others, and do abandon themselves, and by their deeds contrarying their words, they show not to desire what they have entreated, and to have entreated that they might not be heard.  
Romulus gives on where the danger is greatest; the most hardy follow him; they drive Metius into a moorish ground, where both parties meet with all their forces, the one to succour their Captain, the other to oppress the enemy.  
THe death of valiant Leaders, is the loss of battles; the danger of death is the cause of Victory; all run to the battle, as well out of hopes of reward, by freeing of him, as fear of loss, in losing of him; all dangers ought to be shunned, when the State is in safety.  
The business was doubtful, when amidst blood and dead bodies the Sabin women came running forth, treading underfoot their own fear, with the fear they had of others; with hairs about their ears, their garments rend, and turned towards their brethren, towards their parents.  
TOo late, said they, is Rape revenged, now when Violence is turned to Love, Rape to Matrimony; and by that Matrimony children are had; we are mothers, we are wives; who is it you will revenge, if there be none that suffer offence, but in being revenged? You cannot redress our losses, and you take from us our recompense; you revenge our long ago lost virginity, by bereaving us of the fruits we have thereby received; you revenge your sister's Rape, with the slaughter of your brethren in law; if you desire revenge, pardon the innocent; let them only suffer death, who are the occasions of so great evils: Though we be without fault, it may in some sort be termed a fault, to have been the occasion of great mischief: Wherefore endeavour you with your weapons to pierce our husband's bowels? they love your sisters, but we your enemies.  
Cut off these arms, which have so oft served for chains about their necks; pierce these breasts which give suc●…e unto your enemies: let the injuries of kisses and embraces be canceled by wounds and blood. O how much more unhappy are we in being revenged, than in being ravished: dear husbands, cast away your weapons, suffer yourselves to be slain, in a war where it is more glorious to lose, than to overcome, where victory is parricide.  
Such like, and more ardent passions proceeded from the mouths & eyes of the grieved Sabine women, when both sides made a stand, either enchanted by their laments, or induced thereunto by danger, which being equal, they stood more in need of interposal, than persuasion.  
THere hath always been a scarcity of men, who love to interpose themselves in business; the shame of yielding hath ruinated more Princes, than the coveting to overcome; how many are there that have cast away themselves, for want of some that would dissuade them?  
Heat and cold meet together in lukewarm; for contraries often join, if they have a mean: But those who want a meame, never unite, but consume one another.  
In the already wearied affairs, and dangerous to all sides, wise men do willingly intercede, and are rather the occasion, than the cause of accommodation, for he easily suffers himself to be persuaded by another, who was already persuaded by himself; contrary Elements, when they are weary of fight, appease themselves in mixture.  
Forced marriages amongst Strangers, begin with war, and end in peace, because they have those women always as mediators for peace, who first caused the war. Voluntary marriages amongst friends, are worse; they serve for balance to some present accommodation; they begin in laughter, and end in tears; but they are worst of all, when they are violent, enforced between enemies; for such matches having not any one good moment, the ties of love serve for incitements of hatred.  
The uproar being ceased, the one and the other Captain meet in the midst to become friends; and as not hatred alone, but rather desire of rule, had share in the war, so had it also place in the peace.  
OH the deceitfulness of man, which makes the desire rule, seem necessity of revenge; there is too great a difference between the true, and pretended cause, the former's thoughts are wholly bend upon the State, the latters upon particular persons; the one after a little vent, having anger for its ground, vanisheth; the other keeps still its station, beco●…es hereditary in our posterity, by acquiring what it desires, it increaseth; the end serves for a beginning, and sometime serves for the occasional means, and for such a covetous desire, the world is too narrow: we do destroy our own desires, we hinder our end whilst we do endeavour it, and as most inhuman in the most humane affection, we kill those out of a desire of rule, which being dead, cannot be ruled. What other passion is there in man, by seeking to satisfy, the which part of that is lost, which is able to satisfy? This affection was placed in all men, to tender the rule over all difficult to one alone; nor would this peradventure suffice, did not every one hinder it in himself; facilitating his being overcome, by overcoming; our very body itself, whilst we endeavour that it may live, we bring it nearer death, so as we cannot so much as therein overcome our enemies, without loss of our friends.  
The victory which by Physic we obtain over our diseases, weakens us more and more, and at the last, we lose at once with as much facility, as at another time we were with violence victorious: we have need of as much force to keep a State, as to win it. People which are overcome by blood, in being subjected, make the Conqueror subject to service; by their loss they hinder his rule, they put a period to his victory: things sublunary are not eternal, because all who are actors by winning, lose and suffer by working. Those Princes may be called fortunate, who inherit their States: those wise, who finding them full of malcontents, wind themselves smoothly into them: those most happy, who wi●…hout loss of blood by reputation only, or some such like meeanes, make themselves masters of them; these like Rivers, the further they go, the greater they become, whereas they who have need to use force in conquering, lose it by using it; and like Bees, whilst they hurt another, lose their sting.  
These end the war, joining together with their minds, their Cities; a more profitable agreement for Rome, because she thereby grew greater, than would have been the victory, which would have lessened her.  
The Sabins would free their Country of one infirmity; and drawing from out of her, her best blood, they expose her to death by every little accident; they would extinguish Rome, and they make her greater; they bring stones, to stone withal, and they use them for building; the chief Sabins become Senators; Titus Tatius partner with the King.  
HE might well enough have known by the example of Rhemus, that it was safer to be Romulus his enemy, than his companion.  
Examples, if they be of actions which have had good success, they make us more fervent in them; and though of such as have had bad events, they make us notwithstanding cease to go on, because men have greater hope of good fortune, than fear of bad; they feign a likelihood, where there is none, and where it is, they make diversity appear, either to encourage, or not dishearten themselves.  
Titus Tatius suffers himself to be blinded, by being made companion in the Kingdom; he quits his ancient Sceptre, where he ruled alone, to share in another's; he drinks the poison, because the cups brim is sweetened; he perceives not how Rome grows, because himself is the causer of it.  
There is nothing so pleasing to man as this, no cozenage that equals it; it is the overthrow of the wisest, the ruin of them that are most powerful; we do not in a strait line see in ourselves things which are within us, but by reflection in others; ones own beauty is not known without a glass; and he whom we have raised to greatness, is the glass wherein we see our own greatness; his greatness is with contentment beheld; and greater he would be seen, not for that it is he, but that we think it is ourselves; he is not suspected, because ingratitude is not expected from him; he is not feared, because his is not valued; to throw down seems to be more easy than to build up; it is true, that Towers which are raised on high, may at ones pleasure be thrown down, but not men. Greatness is not wholly to be attributed to any one, who was not the sole causer thereof; when the subject concurs not only passively by receiving, but actively by cooperating, we call it an helping hand, not an entire Fabric; hence it proceeds, that when we think we have reared a greatness lesser than our own, we find that they themselves have reared unto themselves a greater.  
These two Kings reigned a long time together with concord and agreement.  
I wonder at Romulus, who not being able for a few days to bear with the company of an associate given him by nature, did for many years bear with it in a Competitour given him by Fortune; but he perchance desired the death of his fellow King might proceed from fate, or else expected what occasion time would afford him, that he might not discover his brother's murder did proceed from desire of rule, but zeal to justice..  
PResent faults make past excuses of no validity; for once a man may be wicked, and yet be thought good; the reiterating of vicious acts, causes them be believed to proceed from man's depraved nature, not from the necessity of the occasion: wary and vigilant men make show always to be good, that they may be once bad to purpose; and this is a greater vice than others, because it borders near upon virtue: what better could be expected from him, who had no religion but selfe-respect, no desire but glory, no thought but how to rule alone, who could nor suffer his brother's company, the Senate's assistance, who for that he would have no cause to fear God, would be believed the son of a god?  
The King loves no companion; he entertains one, because he would have none: a Kingdom should have two Masters, if a King could suffer a companion; the government of two is not displeasing to subjects, because the number of the bad, exceeding the number of the good, they desire what is bad, rather than what is good; so if they err, they may have a place of refuge; if they offend, they shall be backed; the loss of one Master's favour, is a sure way to purchase the others good will; all things are lawful, save what is lawful; and were it not that a City is first divided, and then destroyed, such a servitude would be more favourable than liberty, at least it would be conformable to custom, which calls living licentiously, living at liberty: a Kingdom is the government of one, a Commonwealth, of many; the latter is lost by lessening, the other by extension; two good Masters do oftentimes turn bad, but two bad ones are seldom seen to turn good: it were better they were three, for so they might the more easily be reduced.  
Titus Tatius was now in the fifth year of his reign, when some of his neighbours slew some of the Laurentinian Ambassadors. Romulus who till then had concealed any desire of discord with his Colleague, now suffers it to break forth, cloaked by Religion; and that he himself might be thought to be pious, and his Companion impious, he publicly says, that the author of so great a wickedness, ought be delivered up to the Laurentinians, but he could not compass his desire, nor perhaps did he desire to compass it. Titus Tatius doth not consent that they shall be punished, showing himself to be an obstinate defender of those who were his, though in things unjust.  
The Laurentinians encouraged by this dissension, or were it Romulus that did encourage them, slew Titus Tatius as he was busied about some sacred action.  
THe Subject commits a fault, and the Master is slain; there would be no wicked men, if there were no protectors of wicked men; permission is protection. The first faults are theirs who do them, the second theirs who permit them; and the Prince shares in all, if he punish not all.  
The Sabins suspect that Romulus had a hand in their King's death, but he as seeming to reverence justice, and not to fear violence, neither made show of too much joy, that he might not seem impious; nor of overmuch grief, that he might not seem fearful: an affected semblance of grief, where the grief may make appear innocent, where the fault is dangerous, and the danger is of insurrection, in my opinion is rather a harmful, than profitable advice.  
IT is an argument of fear, fear an argument of possibility of being offended; and the act suddenly succeeds such possibility either known or believed: who makes his people fear, is made fear by his people; their tumults are easilyer allayed by undaunted men, than by wise men; for they more esteem the breast than the brain, and are sooner compelled than persuaded.  
A Prince can commit no greater error, than to seem capable of offence. What is possible is the only object of the will, nor do men covet that which they think impossible to obtain: fear aught always to be had, but never to be shown.  
Romulus renews Truce with the Lavinians; and whilst he makes himself sure of these, war is brought home to his own door by the Fedenations; but he assisted by artificial cunning, suddenly overcomes them.  
TO say the truth, fortune favoured the Romans; all things concurred to their increase, many might, and none knew how to ruinate them: at first when it was easy to oppress them, no one stirred against them; when they were increased, in the common danger, every particular will of himself undertake the war; and whereas all joined together, had overcome them, each particular by them was overcome.  
When they could not by weapons beat their enemies, their women work upon them by tears, the last and fat all bulwarks of the walls of Rome.  
I Am not of their opinion, who labour to prove that nothing but virtue had share in the Romans actions, and therein grow hot, as if to term them fortunate were a badge of infamy.  
Wherefore ought daring be praised in a man, and not fortune; he hath no greater share in being ●…old, than in being fortunate; belike men believe her to be without man, because we see her not within him, but she is borne with us, as are other qualities; and if she be not an operation of the understanding, she is at least somewhat that moves the understanding to work in due season; she is a kind of Enthusiasm, she makes him speak well, that knows not why he speaks; she makes him work to purpose, who knows not why he works; a might and power of the last individuation of a temper, which works not only in the subject, but transmit her qualities forth thereof; whence are caused operations in us, useful to others, caused by somewhat, which what it is we do not know; and it is that man's fortune: she is an incanta●…ion of that temper, as Rhetoric is of the tongue, and makes herself be waited upon by all the other parts of man; she is called fickle, not because she ceases to be good, but because she gives way to a better.  
The Veientanians slept in quiet, whilst their neighbours were together by the ears, not unlike men oppressed with a Lythargie, who sometimes waken at the hour of death.  
THe splendour of that fire which burns our neighbours, deceives the eye; it seems fair, because it shines; it seems good, because it gives light; the harm thereof is not felt, till loss be thereby occasioned.  
They begin to ransack the Country; they tarry not the coming of the enemy, and return home: The Romans, when they found them not in their Territories, go to the City Veia; the enemy comes forth to meet them, and to their loss give battle; the Romans forage their Country: and finally, at the Veientanians request grant them peace for an hundred years.  
Whilst Romulus, to call the Army to a Rendezvous, made an Oration in the seld next to the Caprean fen, a great and sudden storm of wind and thunder arising, he was no more seen; but being covered with a thick obscurity, vanished from the sight of those who heard him.  
The people did suspect that the Senators (whom he had deprived of their authority) had slain him.  
TOuching the ends of men of might, Fame is always sinister; as if death herself did fear to affront them, if not enforced; or because they have offended many, that is believed to be man's revenge, which is caused by Nature's self; it may be likewise they believe that art may have powerful remedies against death, and that Princes being thereby taught, cannot dye naturally, but by excess of old age.  
The people make a tumult; their choler boyles apace, but leaps not out of the vessel; they show themselves ready to follow any who will revenge him; some Senator, who at that time had made himself the people's Leader, might doubtlessly have made himself Master of the City.  
Julius Proculus came in, affirming that he saw Romulus ascend up into heaven, and that his will was to be called the god Quirinus; the people believe him, appease the tumult, and in stead of revenging him, prepare to offer sacrifice unto him.;  
THey detract from the merit of Romulus his actions, whilst they augment his nature; they lessen the wonder, and increase the reverence; they abase Divinity, if they think it of so small esteem; they vilify humanity, if they think it not of so much worth; the common people do easily deify Princes; him whom they see greater than many men, they think him greater than Humanity; they apprehend their Genus to be above that of other individuals; they believe Infinity to be there where they cannot reach unto with their eye; and from the superiority of power, argue the superiority of Nature.  
These are the actions which were by Romulus done, in war and in peace, who wanted not spirit to recover a Kingdom for his Grandfather, not counsel to build one to himself, nor wisdom to strengthen himself in Peace, which facilitated by his so many Victories, might be long enjoyed by his posterity.  
Romulus lived glorious by reason of his great achievements, and failing in the midst of them, before he had made trial of adverse fortune, he died fortunate.  
Fortune is not sufficient to raise a man to greatness, if she be not accompanied with worth; and worth is vain, where fortune wanteth: they are, perhaps, more unfortunate than others, that are more fortunate; they are accustomed to see good events ensue, yea, even upon bad advice and counsel; and because they can give no reason of their good effects, they always address themselves unto them without reason, as if their past good fortune, were a clear demonstration of future felicity, and not rather an argument of approaching miseries, in a world where the star which in the morning is the Zenith to our head, is at night found to be the Nadir to our feet.  
Virtue, when unaccompanied, is not discerned; counsel is only approved by the event; and if virtue unaccompanied be discerned, it is either despised as unuseful, or pitied as unhappy.  
If God should make the effects of all things succeed contrary to our wisdom's reason, men might perhaps believe the world were governed by chance; and if all things did succeed according to wisdom, I am afraid such is humane weakness as it would deify her; whereas now, through the only light of Nature, it is forced to believe, that there is somewhat without or forth of us, in which all things are.  
Those who have Virtue coupled with Fortune, ascribe all actions to their wisdom; nor will they acknowledge Fortune to have any share therein, and indeed it behoves them to know, that she hath a great share in affairs, which makes them fear that instability, which cannot be apprehended from elsewhere.  
Romulus was made great by Virtue, guarded by Fortune, till he became great; Virtue, though fair, useth to be accused of fruitles●…esse; Fortune, though fruitful, of instability; the ones labours usually fail of fruit, the others gifts of belief. Romulus may well be termed happy, whose virtue was fruitful, and whose fortune permanent.  
To compare him with any of the Ancients, the resemblance betwixt him and Moses is not to be let slip; the one and the other in their births exposed to the wa●…ers: Moses, for Pharaos' fear; Romulus, for that of Amulius; both of them fortunately saved. Moses past his youths under shepherds' attire; Romulus was educated amongst shepherds. Moses is the cause of Pharaos' death; Romulus killeth Amulius. The one and the other were Leaders of People, the Introducers of Senates, Lawgivers; and as they were alike in the beginning of their lives, so were they in their ends.  
The Lord takes Moses from the sight of the Israelites, he leads him into a Mountain where he ends his days; he buries him, his death not being known. Romulus was taken from the eyes of the people, was led into some solitary place, was slain by the Senators, and buried, his death not being known. A like case, from a differing cause, and differing end; because it was effected by different agents: God because he saw the Israelites addicted to idolatry, that they might not adore Moses as God, would not suffer them to see his bones buried: God's adversary, out of a desire to keep and continue the Romans Idolaters, to the end that Romulus may be adored as a God, procures that his death be not known, nor his bones seen: the one, because he is not found, is not worshipped; the other is worshipped, because he is not found.  
Romulus' his moral faults, were the rape of the Sabine women, the death of his brother, and of his colleague; his political error was only his indowing the Senate with so much power, and then his bereaving them of it.  
The government of a State, is but a slippery path; one only bad action is sufficient to ruinate a Prince, who hath been raised up by a thousand good ones.  
I do not remember that ever any Ruler sped amiss, for having left authority to the Senate, but oft for having taken it from them: If men commit errors, men ought to be punished, and not the calling; and if the calling be feared, wherefore was it ordained? but it is not fear which causeth such wickedness, it is the violent thirst after rule; otherwise they would not leave the condition, when they take away the authority; being no less subject to their possibility of reuniting, than of command: the institution and permission of Senators in the original of commands, is not only done that subjects may be content with their servitude; but because Princes are really satisfied with what they ordain: It is the nature of beginnings, not the art of ruling. Who prepares for a great leap, is content to arrive at the side of the ditch, but afterwards stays not there: man's understanding, because it hath not in this world any adequate end, coveteth as an end, any thing that seems desirable unto it; and it hath no sooner compassed that end, but it makes use thereof as a medium to arrive at some other end, which was first hidden from it by the former, and continues to be the desired end till it be obtained; a little master-hood seems enough, where there is none at all; but where there is but a little, enough seems nothing, if all be not had.  
Romulus in his beginning was followed by the noblest sort, because he won upon them by conferring on them authority; in his end he was hated by them, for that he incensed them by bereaving them of it. He cannot suffer the Senate which he himself did institute, and because they would have him as a companion, whom they accepted for their Prince, he would make them slaves whom he took for assistant Officers: both exceed their bounds, they in obeying, he in commanding. The Senate which is made to assist the Prince, thinks only how they may lessen him: the Prince who ought govern the Senate, seeks to destroy it: that Magistracy in States is of duration, which is content to execute as a Minister, not to command as a Lord.  
I have nothing of misfortune to recount of Romulus, save what was the occasion of his death; and yet therein he was fortunate, because it was sudden. If there be nothing else of evil in death, but the troublesome cogitations of the mind, and the painful torments of the body, both which do precede it, that death which is sudden, preventing torments; that which happens soon, preventing the troubles of the mind, should be esteemed best.  
There is nothing better in general, than what is worst in the individual: the foundation whereon the Colossus of the world, doth erect itself to manifest its beauty, is death: it is the most solid part of consort, on which all descants do depend. What would there be after the loss of original righteousness, if men did not die? the fear thereof holds in fortunate men; the hope thereof withholds unfortunate men from wickedness. Who should take away death, should take away the Corner stone from the world's Fabric, should take away all Harmony, all order, and should leave nothing but dissonance and confusion: the order of the universal, is contrary to that of individuals. The heavens which of their own particular nature do turn from West to East, are by the universal nature carried every day from East to West: Death can neither be bad nor painful, if to die be natural; for natural things are good. I am of opinion, that to end one's days in decrepit age, is to fall asleep, not to die: and say to die were to be accounted amongst the worst of things, yet to be dead, were certainly to be numbered amongst the best.  
One must live, as considering he must live always, not that he must once die: the Soul which is that which understands, ought not to think of death, for she never dies; and if the Soul do not, the Body cannot fear it, because it knows it not, as that which by means of contemplation, is a dead carcase before it be dead: Wherefore should the Soul rather fear, than desire the death of the Body, which is burdensome unto her? and why should not the body also be desirous to be bereft of its imperfections? it leaveth frailty, to put on immortality; it dies base, and may rise glorious; death is always good, but appears sometimes to be bad, because they are sometimes bad who die; let a man live innocent, for he shall be joyed at the remembrance of death, not terrified; and were not nature's frailty subject to lapse, I should be sorry she should be provoked to do good out of the fear of death, or alured by the love of reward: the very foul ill favorednesse of doing ill, aught to be a sufficient fear; and the comeliness of having done well, a sufficicent reward; and if a man would consider that rewards are received, he might consider what reward he hath already received, when of nothing he was created to immortality; nor am I any whit the more satisfied with well doing out of gratitude, but much when good is done out of love due to the infinitely lovely Nature of GOD.  
Let us then say:  
I do not only love thee Lord, because thou hast created me; but I will return again to nothing for thee. I do not love thee, because thou hast promised me the beatifical vision of thy divine Essence; but I will go even into hell for thee. I do not love thee my God, for fear of evil; for if it be thy Will, I covet it as the greatest good. I love thee, because thou art altogether lovely, because thou art all Love itself.  
Lord, if I love thee not as I instruct others to love thee, assist the weakness of my nature, with the efficacy of thy helps: Stir up my understanding, direct my will; whilst to the Glory and Honour of thy great Name, in the which I desire to end my life, I put an end to this my Book.  

Where the Author names Princes in wicked actions, he means Tyrants; and where he writes of Fortune, he understands her to be a cause unknown to us; which as all others depend upon God, the cause of all causes.   
The end of Romulus.   

TARQUIN THE PROUD.  
BEHOLD a Serpent, Tarquin the Proud: he is not alive, so he might kill; he is dead, and consequently may heal: he is not painted out only for delight, he is described also for instruction; you shall see him made to bow by his own proper fruit, who watered with the blood of so many innocents, like to the Cedar, erects his head higher than all others. You Princes, or you, who ere you be, that read this Treatise, decline this Serpent, tend not this Cedar, which in the beginning may seem to contest with Heaven; pass forwards, turn back again, and ye shall see him thrown headlong into Hell: that ear tha●…●…hall take offence at the progress of this acroamatical harmony of so many harsh Notes, let it expect to see it set to such a cadence so harmoniously, as may serve to salve all dissonances his Principality hath passed through.  
It is never safer to write the actions of Tyrants, than under the government of good Princes; the dissimilitude of their manners will not permit them to believe that their actions are blamed, whilst the faults of others are related.  
My book, which otherwise is a Satire of Tyrants, is a Panagericke of Princes; and if therein I sometimes praise Liberty, I compare it with Tarquin; I hold a good Principality as free, as a bad Commonwealth tyrannous: all forms not corrupted are good, I only know that for best which is possessed, for all change is very bad.  
Wherein could I better serve the now present Princes, than by putting their subjects in mind of the calamities of such as have preceded them? People who now live, know not their own good fortune, because they are borne in it. I do not desire they should be unhappy, but that they should know they are happy. I like not that they make trial of Tyrants, but that they read their lives; then will a good Prince be reverenced, when it shall be known that God sometimes permits bad ones.  
And wherein could I d●…e better service to subjects, than in writing of a Tyrant, of Tarquin? If those who write Tragedies, have thought, not only to cause pleasure, but likewise profit to Princes, they have been deceived; they make them most unprofitable, when most pleasing: then is the Tragical person approved of, when he marches in the middle, between virtue and vice; then is the alteration of the Scene delightful, when the change is made unlooked for; but such a person instructs not them, because he only teacheth the like, or else the contrary; but so unlooked for an alteration of Scene instructeth not, it terrifieth; since as the worst of Princes are subject to dangers, grounded upon reason, so cannot the best withdraw themselves from events caused by Fortune.  
They who write the Lives of such Tyrants, as haply arrive in the Haven, delight, but ruin Princes; they are well liked, because some would follow their own sensuality, and be secure, as if they thence might draw precepts how to live well, and govern ill. I write a useful Tragedy, the life of a Tyrant Prince, who reigning without reason, did with reason, to a wicked beginning, and worse progress, join an end worst of all.  
To prescribe precepts unto Princes how to govern well, hath in it somewhat of delightful, but it is a laborious, I had almost said, a proud undertaking; they are for the most part Ideas, their being lies in the Intellect, out of which they have no subsistence; they are coveted forms, and because impossible, not obtained. A point which in the abstract is individible, is divided into many parts in the concrete, may suffer infinite divisions: I think examples fitter for the managing of such an affair, than precepts; they tend both to the same end, yet run not the like danger; and in examples, Princes are more pleased, when compared with a worse than themselves, than when with a better; if the party spoken of surpass them, they listen to it with shame; with emulation, if he equal them; but if he come short of them, with glory. Bad actions related of former Princes, redound to the praise of the present, if they be not found in them; and say they be, they make them yet be borne withal. Detraction is applauded, and praise is not believed: in the latter, Truth purchaseth the name of flattery; in the former, malice, the name of free spoken; whence it proceeds, that the lives of worse than ourselves, are both more willingly written and read, than the lives of such as are better.  
If I were fit to prescribe rules to Princes, I could not choose a better means, than by propounding the life of Tyrants; it is much easier to say, a Prince ought not to be thus, than to say, thus he ought to be; the negative, than the affirmative: those who too severely restrain them within certain narrow limits, dishearten, not instruct them; whence it oftentimes ensues, that having broken those narrow bounds, and thereby thinking they have transgressed the Laws of a good Prince, they become headlong, as bad as who is worst. The goodness of Sovereignty doth not consist in one individual point, it hath its latitude; and so depraved is humane nature, that he is to be esteemed virtuous, who is without vice; he exceeding good, who is not bad. All men have not the worth of Cyrus, and though some have it, they want the means of showing it; to propound his life for imitation to one who hath not his endowments, is as much as to go about to erect the like building, where are not the like foundations. All may easily abstain from Tarquin's vices, but all cannot imitate Cyrus his virtues; he who hath not wings cannot mount towards the skies; and who hath not the eyes of an Eagle, cannot look upon the Sun.  
All things of this world are so knit together, that one depends upon another, and upon that, another; who so takes one link from this chain, breaks it. In a Prince who hath won reputation, courtesy begets goodwill; in another, who is foolish, it begets scorn, because the link of reputation is wanting; many lines meet in one point, many ways lead to one place; he that cannot go the troublesome way, let him go the easy, for if he arrive not at his journey's end with so much praise, he will yet get thither without blame.  
To give instructions to Princes, it behoves to look into their nature, and sometimes to be contented to allow him good, when he cannot be better.  
Servius was the last birth of regal power in Rome; after him she brought forth nothing but a monster.  
Tarquin makes his entrance into the Kingdom by force; he may pursue therein with courtesy, but he will make use of cruelty: in the death of his wife's Father, he shows himself to be revengeful; in leaving him unburied, proud; in comparing him with Romulus, irreverent.  
A Prince's death, though violent, if his whole Race cease in him, is no impediment to the good government of him that succeeds, if he be not a cause thereof himself, through his bad government: where there is none of the blood, there is no head; where there is no head, people do but murmur, they take no resolution; the greatest provocations to revenge, are either necessity or profit: friendship is maintained with men, seldom with dead carcases; and if it remain after death, it is only for compassion, not revenge. Prince's ought then to assail their subjects with good turns, not with weapons; the present moveth more forcibly, than what is past; and though ancient friendship may hinder some one from applauding, new benefits will retain him from plots and machinations: one who hath received a good turn, either doth not budge against his Prince, or if he do, is followed by none; his past ingratitude teacheth others how dangerous it is to oblige him: But what will you more? wicked men for a punishment of their misdoings, are confident where danger is, diffident, where security.  
Those cruelties which tend not to dominion, are furious, not discreet; he who useth them is a cruel beast, not a cruel man. It seems Tarquin did better love revenge, than rule; rather to have his hands blooded, than his head crowned. Princes are sometimes borne withal, if necessity of government cause them be cruel; but if they be so by instinct of nature, they are always hated.  
He who fears he hath taught others how to enter the Kingdom thorough that breach which he hath made by violence, kills all such Senators as were friends to Servius.  
If it be a hard matter to maintain tyranny, where a Tyrant is driven out; it seems impossible to maintain it, where a good Prince is expelled; in such a case the Government cannot be preserved from being lost; for he that will kill all the friends of a good Prince, must kill all his subjects.  
In the putting to death of one alone through cruelty, a Prince obligeth himself to commit many the like facts; the one springs from the other, and the last is always most fruitful; he doubts the tie of Allies, he fears the hatred of their friends; and to free himself from danger, worketh new cruelties, which never render him secure, but put a necessity upon him to commit greater.  
He who hath won a Kingdom by the sword, if he lay not down the sword, the sword will lay down him; he is too great a fool who will use the same food to continue health, which he did to acquire it; and the Tyrant is not wise, who maketh use of the same means to govern a State, which he did to possess himself thereof. This is not written that it ought to be done, but because it usually is done; it is rather the nature, than doctrine of men; they think that good always which they have found once good. It is a precept convenient for Princes, not becoming Tyrants: goodness preserves itself with its like, naughtiness is reduced by its contrary; and so great is the power of good, and the weakness of evil, that men have often a necessity of being often good, be it but to continue themselves the longer bad.  
Far be the sword from the hands of Princes; pardon, not cruelty enforceth men's hearts; the latter used against one alone, begets the hatred of a thousand; the former is not used without the addition of new friends. The Tyrant's fear increaseth with his power, and look how many he commands, so many he stands in awe of; he is not worthy to be obeyed, who useth not the means to be beloved.  
I blame not Princes, because they make themselves be feared, but because they know not how to make themselves be feared. It is not likely that this desire of being feared should take so firm root in the greater number of Princes who begin to rule, if it were not useful for government; it makes us like unto God: but men in causing it, suffer themselves oft times to be deceived through ignorance, or misleaded through difficulty; and whilst they endeavour to reach unto what is Divine, they fall into what is bestial.  
Man in his nature is free, borne to command, at least not to serve; man is unbridled, uncurbed in his passions; he is first a creature, before a reasonable creature: the chiefest bridle he hath is fear, because it is the chiefest affection, if it grow not to so great a height, as it cause itself be driven away by the desperation which itself is cause of: he who despairs of life, cannot fear death, for he esteems himself as dead already, and future things are only capable of fear.  
Love is a silken thread, which holds in the horse, whilst he feels not himself spurred by any other passion, which then or breaks or overcomes it, and runs to the destruction of his ruler, because the incitem●…nts of anger, and desire of glory, are more powerful than the affections of love.  
'Tis good to cause men fear, but not to cause one's self be feared by men: 'tis good that they fear their own actions, not the actions of their Princes, unless by reason of their Prince●… actions; fear would be the child of Majesty, not of cruelty; the one causeth reverence, the other is accompanied by hatred; the former is the offspring of worthy actions, the latter of bad. That master is safe whose virtue is feared, and he is but in a bad condition, whose folly causeth awe. A Prince partakes of Divinity, when he causeth himself be feared, because he desireth that we should do well; and he sides with the Devil when he causeth himself be feared, because he himself would do ill.  
Tarquin keeps always about him a guard of armed men, that he might by force maintain that Sceptre, which he had won by force.  
A Prince's Guard, if it fi●…de him not a Tyrant, doth oft times make him one. If fear be the greatest obstacle to wickedness, security is the greatest occasioner. It is certainly a strange thing that a Prince should keep a guard to secure himself●… from those, of whom he himself is the guard. That Commonwealth neighbours upon corruption, which stands in need of a guard; and that principality is already corrupt, which hath need thereof: Natural operations proceed from form. If a State maintain itself by aught else than form, it is violent; if violent, of little durance. An army will not suffice to guard that Prince, whom a few will not serve to guard; because few are enough, where is the love of many; and many are but few, where is the hatred of all.  
The same sword that may defend him, may kill him, if the covetousness of a Mercenary man, meet with the liberality of a Commonwealths man. How unhappy is the life of a Tyrant? it behoves he guard himself from those that guard him. And what is it that can render him safe? Affections? no: for wicked men are hateful even unto such as reap benefit by their wickedness. Reward? no: for the rewards which other men promise for the death of a Tyrant, are always greater than those which he himself giveth for the preservation of his life. An Oath? no: for an Oath which is a good thing, partakes not of any thing that is evil, and ●…othing can be worse, than to defend a Tyrant. Shame? no: for it is no shame to foul ones hands in his blood, whose death would make parricide be commendable. Good God If Princes did but consider how easy and safe a thing it is to govern well, how difficult and dangerous it is to govern ill, Soldiers might well serve to adorn their Majesty, not to defend it.  
A good ●…rince may distaste, but not offend; he may purchase ill willers, but not enemies; and he needs but a slender guard, because he distastes but a few, and those out of necessity. If malcontents issued only from the tribunal of Justice, and not elsewhere, Officers would be a better defence than Soldiers: But a Prince is in worse condition, in bestowing his favours, than in administering Justice: in the one, necessity defends him; in the other, liberality makes him odious. If Justice go amiss, it acquires equal number as well of friends, as enemies; whereas reward be it never so well bestowed, pleaseth but one, and causeth the hatred of all others that are unrewarded; which is so much the greater, because it proceeds not only from loss, but from a disregard the Prince seems to put upon those that share not equally of his favour; declaring them to be inferior to him he hath made choice to bestow it on.  
A Prince cannot then be termed a Tyrant, whilst he requires a small guard, that he himself may guard many; he rather deserves that name, when he endeavours to secure himself from the hatred occasioned by his wickedness: but howsoever it be, a Prince's guard is not pleasing to the Senate; they imagine it to be invented to offend them, not to defend the Prince; wi●…h whom they always are at variance, for that liberty, which is already servitude, when it falls into the hands of such as may safely use violence.  
To make his power greater, and himself more terrible, Tarquin himself alone takes cognizance of all causes, yea, criminal: whence he hath opportunity afforded him to condemn such, from whom he may either hope for profit, or fear damage. He hates the virtues of other men, he covets their riches; which at such a time is an enemy to the possessor; nor can there be a greater happiness under a Tyrant, than to be unfortunate.  
IT is held as a necessary Maxim amongst Princes, that all things may have their dependency upon one alone; 'twas strengthened by the testimony of an approved Counsellor, who is thought to have put it amongst his first instructions, for the preservation of an Empire. But either I am deceived, or he did not intend such private affairs, as properly belong to justice, whose errors can cause but small harm to the Prince. He surely intended such as belonging to government, are apprehended under that point of determination, upon which depends the being, or not being of a Principality.  
It behoves a Prince as well to abstain from all things which not become him, as to do those things which belong unto him. He who either too much slackneth, or too much enhanceth his power, abandoning the degree of a Prince, doth either too poorly serve the Common people, or doth too arrogantly command the Nobles; the one of which errors springs from too much familiarity, the other from too much pride.  
All men though never so wise, or of never so mean understanding, when they hear the lives of past Princes recounted, be they good or bad, praise the goodness of the one, and blame the wickedness of the other. Yet are there some who afterwards arriving a supreme authority, leaving tho●… things which they though●… praise worthy, betake themselves to those which in former times they had blamed. Wherefore, many thinking this to happen out of mere election, cease not to wonder, that when Princes may live with safety and honour, they choose to live in fear and diff●…mation; whereas if they had considered how that men do seldom embark themselves in evil actions, but are led thereunto, not of their own will, nor yet against their will, but of somewhat beside their will; they would have had more occasion to inquire into the reason, than to continue wondering.  
I verily believe that all Princes would be good, but that many are hindered by their Subjects, & some misleaded by the times. Fortune hath likewise a great share, if not in making a Prince good, at least in making him appear so. C●…sar might happily have been exceeding good, if he had met with Cyrus his Subjects or Trajans' times. It behoves not to meet with great resistance, where any great work is to be well brought in: the comparisons of the worst, are sometimes necessary to make the best known: all Princes may be good, but not all seem good. The subject's complaints are of power enough to dazzle the writer's eyes, so as he see not clearly those actions which he writes; the Prince is left alone to speak against all, whereas all speak against him, and injustice is believed to be always on the more powerful side. Subjects are so desirous of liberty, as he that would govern them well, must not govern them at all. He is not accounted a good Prince amongst them, who doth not la●… down his principality. Cities, where the more powerful trample upon the Plebeians, can never be well governed, but through ill government. If he defile his hands in the blood of the Nobility, they call him Tyrant; they hate him as a Tyrant, and oft times make him become one: If he suffer the common people to be trod under foot, he is no Prince: that dignity is conferred upon him, that he may defend them most, that are least able to defend themselves. I had almost said, it is as hard to know who hath been a good Prince, as it is to be a good Prince: Had it fallen to the common people of Rome's share to give their vote, they would have proclaimed some one for an excellent Ruler, who by the Senate was declared a Tyrant.  
I deny not, but acknowledge that Princes sometimes run voluntarily into evil ways, being deceived either by a false good, or false glory; they find it more troublesome to make good a Tyranny, than a principality; they think it likewise more glorious; they betake themselves unto it, as if that were more praise worthy which is more difficult than that which is more convenient.  
Tarquin reduceth the Senators to a small number, that they may be less esteemed of by others, and more observant of him.  
THe sinews are taken from the authority of a Senate, when it is reduced to a few: the authority of one Senator, is hindered by the extending of it to many: particular men grow less esteemed of, because that one man is not so much esteemed of, for arriving at that degree whereunto so many come, and the reverence of the common people, by how much it is extended, by so much it is lessened: one man in a small assembly, either by his worth or fortune, may easily make himself umpire; and inequality preserves a Prince, if it be of many; but if it be of one alone, it ruins him. That Prince which is not a Tyrant, ought augment his Senate, because great men are more dangerous than great Magistrates. A Prince who is a Tyrant, hath good fortune, if he find it lessened, whether his intention be to curb it, or quite extinguish it. Those who augment the number of Senators, if they do it with an intention of weakening the Senate, by how much more they increase it, the more they strengthen it: how great soever it be, 'tis always in a possibility of becoming little, and the authority of a great many, may be managed by the brains of a few. If they do it with an intention of introducing their well willers, whilst they think to make Senators partial in their behalf, they lose those subjects which were formerly partial unto them. Such things are not real, but rational: they are not found in realities, but only in the understanding. The same path which mounts from the foot of the hill, descends from the top: he who from the Tyrant's palace looks upon the Senate, miss-likes the Senate; but if from the Senate house, he look upon the Tyrant, he miss-likes the Tyrant. Hence it proceeds that many Magistrates of a refined judgement, have sometimes brought into the Senate factious people, to make them change their minds. He is the self same, which was in the market place, and which is in the Senate-house; but the prospect is not the same from the Senate to the market place, as from the market place to the Senate. Who changeth the prospect of necessity, changeth likewise the point. That which no●… possessed, appeared evil, producing envy and malice, being possessed, (and so those removed) is acknowledged for very good: the greatest and most wonderful metamorphosis that is, is that which presents itself to the eye of any one, when he layeth aside envy and malice.  
Tarquin marrieth his daughter to the Latins, he thinks to shun the danger he might have run in marrying her amongst his own friends: to augment his forces, that he might tyrannize over the Romans, and to prepare means, that he might in time subdue the Latins.  
'TIs true, a neighbour friend was more useful to him, than a thousand friends, or kindred a far off. Who sees not the Tyrant, cannot aid him; his defence is of no further extent than his voice: the chances which befall▪ him are conspiracies, and conspiracies are sudden. If he have friends a far off, he may be said to have a place whereunto to fly, when he is driven out; not a stay to keep him from being driven out. But Tarquin did rather aspire to the winning of the Latins kingdom, than fear the loss of the Roman: beside, in so hard a business, he reaps profit enough, who receives no damage; and he is sufficiently defended, who is not offended.  
He was a good example to himself, of the bad examples which marriages into the blood Royal do produce: the first thing they conceive withal, is the desire of government; the first birth which they would bring unto their husbands, is a kingdom. Matrimony requires equality, which if it find not, it causeth. Principality in its own essence, covets inequality. A Prince's kindred, are they who first show dislike unto the government, as they who are likeliest to desire it, aptest to compass it. Kindred in a private estate are not always friends; they pretend equality, grow to emulate, and what they cannot compass by emulation, they endeavour by malice; which mischief it is impossible to allay, either by benefits, or wisdom, or goodness, or any thing whatsoever, death excepted. The world would be much obliged to an Author, who would show the means how a man might shun envy and malice, when the subject is capable thereof.  
Tarquin had already won great power amongst the Latins, and perhaps that he might make it greater, was the cause why he desired them to assemble themselves together in the Ferentine wood, to treat of public affairs. They came as appointed, he delayed his coming; and Turnus, who together with a great deal of liberty, had but small store of understanding, not able to suffer so long delay, we may imagine spoke in this manner in the midst of them.  
TARQUIN, (O you Latins) is not to be ranked amongst the unwary, nor numbered amongst the unadvised. This action proceeds not from pride, and if from pride 'tis done that be may govern; not through neglect. He who is wont to make his companions become his servants, will have his friends become his subjects: he trie●… our patience by the same means, by which ●…ee once won the kingdom; to assemble a Council, is the authority of a Prince; not to appear there, the pride of a Tyrant; to endure it, the patience of subjects.  
Tarquin is too great to be any other member of our body, than the ●…ead: the harmony of many good voices is marred by one, though better, if it be too great and loud. If you bring in a Lion into your Commonwealth, prepare likewise to obey his will: humane power is as the wind, which though it stands fair for whither we are bound, yet if it be too great, it drowns us. Those who are by much greater than we, aught to be kept as far off as may be, or at least where they are. We ought endeavour to have them not our enemies, but not desire to have them our friends: their conversation is not company, it is servitude, if it become not enmity. He who would see a large figure at the best advantage, must not see it near to his eye, the sight thereof requires a great distance.  
Princes become Tyrants, because they are never satiated with government: they will be Lords of our honour, goods, and persons. They hold all which they possess not, their enemy; they think all lost which they get not, no man is content with what he possesseth: our felicity which is never found, consists more in getting, than in having got: for in the one, men take delight out of a belief of attaining to it, whereas in the other they are vexed, finding they have not attained there: unto.  
I p●…de m●… s●…lfe that if ere were Lord of the whole world, and had what ever he could desire; yet cloyed with worldly delights, he would despair, seeing he had not found out felicity, nor knew no other place to look her in.  
There is nothing so averse to a Tyrant, as liberty; nor is there any worse liberty to him, than what is nearest him: his people learn by example, when they are not fomented by force.  
If a stranger take upon him the authority to assemble a Council, he will shortly have enough to command it. Forms are not changed in an instant: accidents which have no bodies, are those which cause change in bodies.  
Do you believe that he who is not content to be Prince amongst his own people, will content himself to be a private man amongst the Latins? do you believe he will abase himself to the brotherhood of a City, who leaves no wickedness unattempted, to raise himself to Monarchies?  
You have for example before your eyes, the Romans; examples are no more believed, they admit of interpretation; such as had wont to serve for instruction, before a deed be done, find no belief, till after it be done. They are become pernicious in humane actions, they are not considered as they are; every one fits them according to his own desire, either to believe too much in them, or not believe in them at all.  
What will you have to do with him from whom you can expect no help, unless it be to rule you; nor expect counsel, unless it be how to grow cruel? And say his customs hurt not you, because they are in him; they will endamage you, because they will pass into you: mischief of its own nature is taking, and 'tis likely that Tyranny hath somewhat of sweetness in it, since that many laying aside the security of Principality, betake thems●…lves to Tyranny not without danger. We have too much forgot ourselves in suffering his alliance: matches with Princes, become not a Commonwealth; strangers have got one foot in, to take possessiot; citizens have a leaning stock without, whereby to make themselves Masters thereof.  
Tyrant's ought to be hated, not reverenced by the people; it is not safe to mention him, much less to introduce him into a Commonwealth; he who speaks of him, should make him be believed to be a Tiger, a Sphinx, not a man.  
I cannot believe you have a desire of Lords to become servants; I know not whether ye suffer yourselves to perish through ignorance, or weakness, or through both; for my part, my vote shall cease together with my life, and not before, in this Commonwealth; whilst Turnus lives, silence shall not be the overthrow thereof; he who will follow my steps, shall not be commanded by Tarquin.  
Here Turnus made an end, when each one turned about to salute Tarquin, who arrived at that very instant; and being admonished to make his excuse, said that the occasion of his so long stay, was his having stickled in a difference between a father and a son.  
Turnus, who by fierceness and freedom of speech, had won reputation amongst the Latins, following his accustomed wont, answered; Such differences require not much time to end them: the son is bound to obey his father, if he be good; if he be bad, to bear with him; howsoever, to reverence him: and he hath then least reason on his side, when he pretends to have most.  
IT would be a great good fortune to be borne in times fitted to ones proper Genius, if those times were permanent, or if one were to die therein: but since that alterations happen almost always, and death but seldom; it is a great misfortune, to live in a happy time, and dye in an unhappy one: it is not without wonder to be considered, that we who with times change our external habits, will not believe with time, our internal habits ought also to be changed: the ignorant, as well as the learned, are subject to this weakness, either for that they ●…ow not how to change that nature whereunto they are accustomed, or that they believe they ought not to change that which hath been successful to them; but Fortune often varies with man, because she changeth the times, and they change not their manners.  
That Lion-like fierceness which was was serviceable to Turnus in private factions amongst his equals, aught to have been dissembled with his superiors; winning behaviour, advisedness, and fierceness mingled together, season any affair excellently well, when the winning behaviour appears sufficiently, the advisedness not at all, and the fierceness but a little.  
As it is weakness to dissemble with ones equal, so not to dissemble with ones superior is rashness; it is not at all times good to say all what the heart thinketh, though all what the heart thinketh be good; freedom of speech ought sometimes to be forborn, when freedom of life is corrupted; who useth it not in a befiting time, hinders not, but hastens power.  
Tarquin, who wrought himself in by little and little, ought by little and little to be wrought out; to oblige him to do some great act, by which he may either become, or learn how to become Prince: it is not good to pass by the least errors in an entire Commonwealth, and it is worse to withstand all in a Commonwealth corrupted; at such times to appear too much a good Commonwealth's man, is the next way to produce a Tyrant; the weight which preserves in safety an upright pillar, causethit fall, if the pillar lean to one side. Difficulties ought not always to be thrust at, in desperate cases, it is better to commit them into the hands of Fortune, than to seek to remedy them; where we cannot help ourselves, to be busy, can work no other effect, than hinder the effects of a cause superior to ourselves; and whilst that comes by, by unknown ways, impatiency in seeking of it out, may easily not afford it leisure to come; or disturb it, by causing it take some other way: How many hath Nature helped, whom Art hath abandoned? and how many hath Art slain, whom Nature would have restored to health?  
Tarquin says no more: he is not wont to defend himself with words, who is used to hear nothing but flattery: these speeches take him unprovided, because they are free: to answer all, pertains to private men; to punish all, to Tyrants. Prince's ought not contend in words, left they the more incense others, or become themselves too passionate, and bring their Majesty in question: more place is reserved for craft, when less is afforded to choler. A Tyrant sometimes is well pleased, when he hears himself provoked by great men; he seeks out offences, that he might commit them; he is glad to receive them, out of a desire to revenge them; if he meet with none, he feigns them, either for his better excuse, or that he may be the more incensed.  
Tarquin, that he might plot the death of Turnus, hath recourse to some of the contrary faction, by whose means, a servant of his is suborned to receive great store of arms and weapons into his house.  
Stranger's have fitting means for revenge in a factious City: if there be none there obliged to do ill, there are always enough, contented to see ill done; if there be none that have the act of anger, there be enough that have the habit of hatred: a stranger in such places meets seldom with any provocations to blood, save hatred and malice; because offences are for the most part, either old, and already forgotten, or new, and already revenged; it is neither wisdom nor foresight for a Citizen so to embroile himself; the stranger is gone, the Citizen remains. If the business succeed not, the former hath the glory to have attempted, the other remains in danger, because he hath attempted, and suffers scorn for that it hath not succeeded; such kind of people would not be found in Cities, were there not many in all Cities, who wanting experience and discourse, abound in nothing but ignorance and malice.  
The next morning, Tarquin assembles together many of the chief of the Latins, in the midst of which, we may imagine he spoke thus:  
MY yesterday delay, oh ye Latins, hath delayed all our deaths. Turnus was grieved at it, because his hopes were thereby prolonged; he that day thought to make himself Master over you; he deferred his thought, because be on whom his thoughts were chiefly bend, deferred his coming. I know this to be true, and such is his untamed pride, as might make you know it also: but it will appear plain unto you, when searching into the most secret places of his house, you shall find them filled with weapons.  
A fierce and proud Citizen, is the Lion of the City; if he tarry there, he will be King; fierceness makes him rashly seek for that, which pride makes him covetously desire, such a ones greatest enemy is he who is the City's chiefest friend.  
Your own ears filled with so many opprobrious lies uttered against me, may be a witness of this; he never sought for glory, but by detracting from others; he is one of those who term themselves free, and are so indeed, in as much as they are not subject to reason; a people who see nothing but faults, because they seek after nothing else: they blame the Sun, because it offends their eyes, and know not that the fault is in their eyes, not in the Sun: a wicked generation, whose fame lies only in diffamation; their praise in blaming, their greatness in detraction. They say whatsoever comes next to mouth, so it be bad enough; they are proud, envious, arregant, and malicious; they seek for applause, through evil speaking, and because they meet with it in the weaker sort, they make the better Citizens grow desperate; and under a false show of liberty, they first confound the true one; then oppress it: they have no means to raise themselves, but by taking from others; that they may rise, they put him underfoot whom they detract, and so, 〈◊〉 they may appear great, like women, they care not whether it be by flesh, or a chopine: this kind of people most pernicious to the whole world, sow confusion, make Princes become Tyrants, raise discords in Senates, fill Cities with calumnies, and finally with dead men.  
Turnus says, I aspire to the government of you; he brings for example, that I am hateful to mine own people, an enemy, a Tyrant to them.  
O miserable condition of Princes! when as necessity enforces them to oppose themselves to the ambition and hatred of great ones, they call them Tyrants: They cannot make good the reasons they have of putting them to death, unless the Princes will suffer themselves to be st●…ine: conspi●…acies ●…e 〈◊〉 tricks, and inventions, when they end it not in a Tragedy with the death of the Prince; they are held impossible, though their truth ●…e seen e●…ery d●…y; it is lawful to beat back force by force; if private men do so, they are borne withal, if not commended; in Princes it is blamed, & necessity is termed cruelty; the weakest seems always to have the justest cause, though true justice consists only in such as are powerful, who have it in their choice to do, what the others are enforced to do.  
And who is it that hates me, unless it be the Senate, which cannot brook Princes, nor be brooked by Princes; it was a friend to Servius, because it took not from him that Authority it took from the Kingdom, though it belonged not unto him; but it hath taken both the one and the other from me, to whom of right they did belong; Right is not by them weighed, but numbered; and is there believed to be, where it is cried up by the major party.  
A Senate is ordained for free Cities; where such freedom is not, it corrupteth Government, and makes Monarchy turn Tyranny.  
Do not believe (O Latins) that the faults which they object unto me, proceed from any vice of mine, they 〈◊〉 caused through the necessity of government: they who desire a mediocrity in liberty, desire it not as meaning to rest there, but that they may the easier compass what yet remains behind: if a rider put a rough bit in a horse's mouth which will not be governed, no man blames him for severity; they blame the horse because he will not be ruled; and yet they call the Prince cruel, who would c●…rb the Senate, and call not the Senate headstrong which will not obey the Prince: where there i●… such a magistracy, the Prince must either hear himself called Tyrant, or suffer his Principality be taken from him, or give it up himself: this name of Tyrant, which is so frequent in every man's mouth, what is it, but his command who forceth himself to be obeyed? which if it be true, every one that commands is a Tyrant; since there are very few, or indeed none at all, who, all other impediments taken away, do naturally affect servitude; for my part I will rather re●…ounce, than prejudice government; quit the Principality rather than lessen it.  
But allow it, though void of all truth, that I be hateful, an enemy, and a Tyrant to my people: who knows not that if I have enemies, it behoves me seek for friends? that he who is hated of his subjects, cannot subsist without the love of forrenners? that he cannot by violence hold in the Romans, who hath not the Latins for his faithful confederates? In brief, Truth is a precious liquor, it will not be kept under by the waters of falsehood, but will float above; and falsehood is a viper, which wounds with her teeth, and bears the cure in her belly.  
You see now the words which Turnus made use of to falsify truth, are the selfsame by the which I prove the truth; you shall see the same man, who hath offended me, stand up in my defence. I will then show you what Tarquin is, when you shall know what Turnus is.  
Truth hath no such enemy as likelihood; and ofttimes, one truth is an utter enemy to another.  
More belief ought to be given to things which appear impossible, than to those which admit of likelihood; who would make a lie be believed, delineates forth a seeming truth, and not the impossibility; I was about to say, and am almost of the opinion, that he is in a worse condition, in the world's respect, who is loaded with calumnies, than he who is infested with accusations.  
There is no lie so dangerous, as that which most resembles the truth; many likely propositions seem to conclude a necessary truth; and many true antecedents, are of force enough, yea, amongst the most wary, to aver a false conclusion.  
It happens now and then, that an innocent man can deny no interrogatories, yet will deny the consequence; a thousand moments make no difference in time, a thousand points make not one line, and a thousand likelihoods make not one truth.  
It was true that Turnus was a proud man, it was true that he was fierce, it was true that he blamed Tarquin's tarrying, it was true that he had a number of arms hid in his house, but all the rest was false; there is no means to preserve one's self from such wicked ways, and perverse calumnies; they are mines which cannot be avoided, but by foreseeing them.  
A State is maintained by accusations, ruined by calumnies. It is a common tenant amongst politicians, the latter part is not heeded now adays by the world, because that though men do not believe falsehood, yet they give way thereunto. Subjects use their pen, not their tongues; and though in what they write, calumnies are oft enough deserved, yet are they not punished, because the calumniators are not known. Such proceedings puzzle the brains of Princes; and if it cause not diffidence arise in them, it causeth confidence to cease: all are not of his opinion, who at the same time when as he swallowed down the suspected drink, put into his friend's hand the calumnious paper: it was an action of one void of fear, I cannot call it a wise man's part: falsehood when constantly affirmed for truth, if it deceive not even those who know the certain●…y thereof, it assuredly makes them suspend their judgement: many believe, that nothing which is done would be known, if this means were not used; and I am of belief, that but a little is known, because it is used; if men were certain there were no other way of accusation, than by revealing themselves, in things which appertain unto the State, their duty and honour would lead them to it; and for what concerns civil conversation, oftentimes hatred and envy, yea, sometime zeal and conscience. Then if a Prince would reward accusers, and punish slanderers, he would in a short time make happy his estate; for that accusers by little and little winning reputation, they would at last come to such an height, that men would not be ashamed to accuse, as the most reputed Citizens in the best times have not been: the suffering of accusations to go less in reputation, and calumnies to get footing, hath been the increase of manslaughter, and the continuance of enmity. Happy shall the subjects always be of that wise Prince, who doth countenance accusations, and check calumnies.  
The Latins go to Turnus his house, prepared to believe all, if they find that of the arms true; and finding it to be true, they make him prisoner; they assemble the Council, and placing Turnus and his arms in the midst, the anger of those who stood about him did so increase, as not allowing him to speak in his defence, they found a new way of death for him in the Ferentine waters.  
IN such like cases as this, it is equally capital to be accused, and to have conspired: there is no defence but impossibility; a possibility of conspiracy is no sooner seen, but the conspiracy is believed: likelihood, if of good things, causeth so earnest a desire of them, or if of bad, such a fear, that it leaves no place for consideration of the truth, because it affords not time for the sifting of it. Conspiracy affrights the heart, and stupifies the members; who hears it, is apt to say, I should not have believed it, than I do not believe it. Slander seems to be there impossible, when the accusation ought to be capital to the accuser, if it prove not so to the accused: in all other cases help may be hoped for from adherents; in this to defend another, is to offend one's self: who shows himself a friend, seems a confederate. Judgement cannot rightly be given, whether the accused aught to die or not, till such time as he be dead, because the truth of the conspiracy cannot be known till the danger be over.  
In those waters where Turnus lost his life, the Latins almost lost their Liberty. Liberty of life ceaseth, when liberty of speech ceaseth; and it is hateful to a Tyrant, because it is necessary for a Commonwealth: he cannot be said to be master of himself, who hath his tongue subject to another; one only, who fears not to speak, and knows when to speak, will cause fear in a thousand: they withhold themselves from doing ill, who are sure to hear thereof; and one freeman that hath brains, is sufficient to save a whole City, which is in hazard of being lost through silence. Liberty belongs to equals, flattery to inferiors, the one is the Commonwealth's Nurse, the other the Tyrant's foster-mother.  
It is true, and I have already said it, that Turnus was not cautious in the handling of Liberty; but in his case it had been all one, ●…ven with them that had gone about it never so wisely; it was not his death which damnified the Commonwealth, it was the example of his death.  
Tarquin summons the Latins again to Counsel, he praiseth the revenge they have taken of one that was seditious; he desires them to renew their league and friendship with the Romans.  
THe proposition peradventure was not pleasing, yet was it entertained, though much beneath the Latins; and to say truth, who was there that would gainsay Tarquin? who was there that had a mind to follow Turnus his footsteps, which led to the Ferentine waters?  
He who is hated, so as he be also feared, though he have not men's good will, yet he useth his will and pleasure with them; he is obeyed, if not loved; nothing is granted unto him, nor any thing denied him.  
Terrible examples, though they rob us not of power, yet they take from us the soul of that power, because they take our courage from us; they incite anger, but accompanied with fear: from which conjunction, hatred and cowardice ariseth. The death of one great man, if it be single, way well produce hatred, but makes not that hatred dangerous, because it is not accompanied with despair; it brings with it all the good which Princes think to reap by being cruel, and not all the inconveniencies. A present good action is able to make a past bad one be forgotten, when it is thought the like will not again be done. One harsh note in music, is not only allowable, but makes the harmony the more pleasing, so as it be but one, and be followed with a concord.  
Tarquin commands that all the armed youth assemble themselves together, in the Ferentine wood; where all the people being met, and having for their greater security, mingled together the Roman and Latin Colours, he there-out framed an army.  
THis way of security, is not very safe: a known sign among them, distinguisheth them from confusion, and confusion is only hurtful to the causer. With what courage will he fight, who stands in continual fear either of being abandoned, or not followed by his companion? An army composed of sundry Nations likes me well, out of another reason: they seldom mutiny all together, because they jointly understand not one another; and many times there is caused such an emulation amongst the several parts, as in the whole makes an harmony, when it is not accompanied with the disagreeing notes of hatred; and this also if the parts be more than two, will not lessen the sweetness of the concordance, though it increase the commander's labour. When one side mutinies, the o there is quiet, expecting profit for not having mutinied: when one side advances itself against the enemy, the other endeavours to be as forward, holding it a scorn to be behind: they have two incitements to fight valiantly, their own particular honour, and the honour of their Nation.  
The general is the ground work of the music, the other parts if there be no discord amongst them, make not harmony with him; and making it with him, they altogether make up a most exact consort. All his difficulty lies in so behaving himself, as his affection may be a centre equally distant from all the parts of the circumference; 'tis the like disproportion that the whole become a part, as that the commander become partial.  
He wages war against the Volsians, he by force takes from them Suessa, and Pometia; he reserves the prey, to build a Temple to Jupiter.;  
Tarquin was a wicked Prince, but a valiant Captain.  
IF evil have no essence, what would become of it, were it not supported by goodness? This it is, that is the ground work of the world's worst things; it is that which maintains sin: to be valiant in war, if it secures not Tyranny, it at least prolongs it: It suffers not fear to become contemptible, which arrives at the degree of being shameful, when a Prince is feared, because his command is offorce, not because he is worthy to command. All cruelties are bad enough, but they are better endured in a Commander of worth, than in one of no estimation: in the one weakness is discerned, and hath fear for its companion; in the other fierceness, and hath daring for its companion. Men always go with a kind of reverence, when they assault their master, and with fear also, when that master is a brave fellow: and where fear and reverence once enter, conspiracies seldom succeed well. It behoves that subjects, to the end that they may patiently endure a Tyrant, confess him to be a great Prince, if they acknowledge him not to be a good one.  
Valour is a kind of Bezoar, which comforts the hearts of subjects, that they may the better endure a Tyrant's venom: but they seldom arrive at such a degree of virtue, as makes them tolerable; and when they do arrive there, than they are the more secure, but not altogether out of danger: 'tis true, that reputation may defend severity, but not cruelty; and if cruelty, such as is used in armies, not such as is practised amongst Citizens.  
A cruel Tyrant could be no where better than in a Camp, were he but secure of his Citizens. Those vices which are insufferable in a City, are sufferable in an army: 'tis no new thing there to see blood, where nothing but blood is shed; and military discipline, if it may not admit of a cruel Prince, requires often a severe one.  
If war encounter with a Tyrant, who naturally is given to blood, it augments his cruelty; because the use of seeing dead men takes mercy totally away; if it meet with one who useth cruelty, because he would not be despised, whilst it affords him occasion of making himself glorious, it takes from him the occasion of being cruel. Hence is it, that the obtaining of victories is sometimes poison to Princes; and on the contrary, an antidote to Tyrants: the one sort being already in safety, find themselves ofttimes egged on by victory to those vices, from which fear kept them back: the other already famous, find themselves withheld by glory from those vices whereunto the doubt of being despised had incited him.  
Tarquin besiegeth the Gabians, but being driven from their walls, and despairing to overcome them by Roman Art, he hath recourse unto his treacheries; wherein his youngest son interposing himself, we may imagine that Tarquin being himself most wicked, did most wickedly, in some such sort as this encouraged him.  
WE have in vain, O Sextus, by force assayed the Gabins, nought now remains but craft, which is the second means of greatness; force being the first, craft is good to add force to things already acquired: force is requisite to maintain what is gotten by craft: The one of itself is of no use, the other without relish. I surely should not put this behind what ever else, for what concerns the augmenting of States, were it not a weapon which oft lose h his edge, when it is first made use of. Who will avail himself of wisdom, shall be always good, but not always great. Liberty were not necessarily natural to man, were not force and craft to be used in his subjection.  
No people are overcome but by some means, and that means deserveth praise, because it hath prevailed. They are to be blamed I confess, who have offered at a Tyrannous government, but not they who have effected it. Tyranny is a flame, which at the first sends forth smoke, burns bright at last; and becomes always most clear, as it finds least resistance.  
That which many account infamy, is for the most part overcome by the rumour of victory, or by time quite extinguished: most Princes, are Princes, because their predecessors have been Tyrants.  
To become great, it is not sufficient not to fear the sword, if either men's tongues or pens be feared; they blame all means, whereby they may be brought in subjection: to purchase immortal fame, it sufficeth that all one's actions be great; equal renown is got by a good and by a bad report, if they be equally great.  
Those Philosophers which the world calls wise, I call crafty; they are weak people, therefore blame violence: abject, therefore blame greatness: poor, therefore praise poverty.  
They teach to be contented with little, because they themselves cannot attain to much; and that which being necessity would cause them be pitied, they would make the world believe were virtue, that they might be admired: every one that hath brains in his head, seeketh priority, and who cannot get it amongst men, seeks for it amongst children.  
What do they intend when they blame greatness, but to make themselves be believed great; since not being so, and passing their time in rest and quietness, as drowned in a loathsome idleness, they seek to abase, nay to hurry down those glories which the most renowned Princes of the world have won with their so much labour and danger. Great sure is their humility, who being the most contemptible of all the world, would make themselves be believed greater, than who are greatest. They contend against nature, and yet would sublimate themselves contrary to the will of fortune: they teach all things to be contemptible, save such qualities as they are endowed withal, though those be of all other most contemptible; but what will you? they praise these virtues as chiefest, which make them greatest.  
We all aim at the same thing; every one blames that course which hinders him. They praise humility, poverty, and continency, even to the Skies, because their so doing makes them seem great: we all fish in the Sea, but with differing tools; one takes a Minim, the other a Whale.  
Go then my son to the Gabins, seem as if you fled from me; accuse me of cruelty, endeavour their confidence, behave yourself as one of their companions, if you will attain to command.  
We may believe that those most wicked lessons were given to a son, to instruct him in villainy. He obeys, flies to the Gabins; and 'tis likely that in the midst of them he broke into such like words as these:;  
Lo here a son, O Gabins, escaped from his father's sword, to shield himself in his enemy's arms! he brought me up as a sacrifice, to make an oblation of me to the Temple of cruelty: if fathers be enemies, it behoves enemies be fathers.  
He would cause the same loneliness in his Family, which he hath done in the Senate; he knows not how to be father, neither of his Country, nor Children. All his thirst is after blood; he only covets rule, that he may kill. He covets the command of Cities, only that he may dispeople them. He likewise would destroy fatherhood itself, perhaps because it resembles Principality.  
His cruelty is a fire, which always burns what is next unto it, that after other things it may consume itself. He seeks his son's blood, cloyed with the blood of so many Citizens, for his further delight, he must needs use some extraordinary cruelty.  
He seeth he hath sons, he thinks them like himself; he fears them, because he fears himself. The consciousness of his own misdeeds, corrodes him; he fears his own imagination, which only represents unto him horrible things; and he thinking to take courage, betakes himself a fresh to murders: and by how much the more he imbrues his hands in blood, that he may free himself from fearing others, he fears himself the more. A Tyrant would not know what to desire, if after having committed so many manslaughters, he should forget the having committed them: fortune may well free him from punishment, but nothing from fear; his f●…are endures as long as doth his life.  
'Tis safer to be Tarquin's enemy, than his son; there is no such way as enmity to free ones self from being assassinated by such a one.  
Startle not, O ye Gabins, at my being begot by Tarquin; Children do not always resemble their fathers: a tender worm sometimes hath its beginning from a knotty piece of wood. If things begotten did not ofttimes differ from things begetting, there would be no variety of individuals, but only a didiversity of species; and the world, deprived as it were of its beauties, would remain always in the same state.  
'Tis I, 'tis I, that will revenge, so many villainies; the fates will have it so. Tyrant's are like fruit, like iron; they from their own substance produce the rust which consumes them, the worms which devour them.  
If love to fathers were natural, bruit beasts would likewise observe it: and how many children do we see adulterously begotten, who love those as their fathers, who are not so?  
If he begot me, 'twas either out of the itch of sense, or incitement of ambition, either to delight or to eternise himself: and if he did desire a child, he did not desire me for that child: and what obligation owe I then to him, who desired my life when he knew me not; and knowing me, desires my death?  
The Gabins entertain him; they believe, their belief springs from their desire.  
THis alone oft times brings forth monsters, because it couples with chimaeras: great desire is subject to great deceit; or ●…ther he may almost be safely co●…ned, who vehemently desires: he believeth what he covets, possible: he frames arguments to make himself believe it, and thinks his understanding who deceives him, j●…mps with his conceit. The wisest many times run upon this ●…ocke; for the object of a prevailing passion suddenly presented, is of equal force with a loadstone: the sense which seeth it, thinks not it needs the help of reason to judge it; it first allows it, and then disputes; and oft times finds it not to be poison, till it begin to work.  
Sextus Tarquin seems not willing to meddle in civil affairs, he persuades them to trust him with what belongs unto the war: and so behaves himself, that having some small bicker with the Romans, he came always off with the best.  
THis is a heat which seems natural, as if it cherished, when indeed it is feverish, because it burns.  
Sons are like their fathers, when their mothers differ not i●… manners from their fathers. Sextus Tarquin should have thought himself worse than his father, in that Tulli●… was his mother, more wicked than her husband.  
Who always doubts, is never deceived; wise men believe nothing but what they see, and what they see they often doubt of.  
Suspicion is no fault, but the bewraying of it, a great one; wherein can a man be injured by his not believing, when he reaps the like profit as if he did believe, and yet is wary as if he did not believe? The best rule which can be given for living in safety, is always to fain belief, yet always doubt. Things only which belong to God, aught to be believed, not examined; He is the very truth itself; he is not false, no deceiver: yea it is he that teacheth us not to believe men, because they are all liars.  
If men were what they ought to be, they should be accordingly dealt withal; but corrupt bodies, require not solid meat.  
The wary will never err in their believing little, and the inconsiderate, will seldom but err in their over easy belief. 'Tis true, that he who cannot make use of incredulity, will run into as many errors, as he who is too credulous.  
Suspicion doth well in all things, not that we should let slip all things, but that we should be in all things caute●…ous. Incrudelity should make a man be advised, not irresolute; nay, sometimes to compass great actions, it is necessary we recommend somewhat to fortune, wisdom not being able to secure us in all things: which fortune most commonly (let others say what they list) sides with the wise, or for that she follows them better, or for that they lay better hold on her.  
The Gabins might have so entertained him, as if he had told truth, he might have availed them; if otherwise, done them no harm.  
He is affable unto them all, justly divides the spoils; will be their companion; nor shows any superiority, save in valour. And so ties the hearts of the people to him, as his authority amongst the Gabins, is not inferior to Tarquins, amongst the Romans.  
THis Ostrich, which seeme●… as if he would cut the air with his feathers, hath wings to cousin, not to fly withal: he swallows Iron, digests it not, but renders it up again: He like a stage-Player, puts on the semblance of doing like a Prince, not of being a Prince; and if of being a Prince, in no other manner, than as the picture of a man may be said to be a man.  
'Tis true, he knew how to be good; he might have been good, but would not.  
Those who value daring, more than wisdom, think nothing glorious, but what they have with their daring won. The reputation of a good Prince relisheth not with them; they cover the sharpness which Tyranny brings with it, and honour most what makes most noise: they think that brains are made for contemplation, not for government.  
This is the ruin of youth; the most of them believe that true wisdom consists in being courageous; and are not aware that whilst they seek after the fame of valiant, they purchase the title of fool hardy; and no greater misfortune can befall a man, than to have a heart, and to want brains.  
He sends a messenger to his father, to let him know what he hath done, and to hear from him what he would have him do.  
The counsel which Tarquin gave his son, was the same which Periander gave Trasybulus. He leads the Ambassador into a garden, where with a wand he tops off the heads of the highest flowers.  
ALL men walking in the fields, or disporting themselves in gardens, cast their eyes suddenly upon such a flower or simple, as is higher than the rest, and break it off; or for that the hatred of pride is so natural, as it makes not only him who is endued with it insufferable, but whatsoever represents it; or by virtue of an exquisite imagination, which making it appear to us dissonant and deformed, will not permit us with patience to suffer it: or else it may proceed from the easiness of cutting it shorter: for all such things as do eloign themselves from the equality of the others, eloign themselves also from their defence.  
It is not good in gardens for any plant to be greater than the rest, unless it be a Tree, whose bulk makes it not easy to be snapped in two. A flower which is higher than another is topped off: a taller Tree is seen with admiration; so in Cities, he who will be esteemed and not cut short, must if a Citizen, be equal; if Superior, a Prince. He whose fortune or valour hath made him higher than others, let him stoop till they be equal. Let him not expose himself to eyes, if he will shun hands; otherwise he causeth envy in those who ought to be his equals, because he hath out stripped them, fear in him who should be his Superior, because he equals him.  
Such a flower is easily topped off. All great men are enemies to a greater; and so much the more implacable, by how much nearer him they are: But the Common people which hate the Magistracy of great men, reverence a great man: or rather because they hate the former, they love a greater man, and suffer him not willingly to be cut off, because they admire his beauty, enjoy his shade, and by his leaves grow fat. To banish, to transplant him, and not cut his ●…oots; to make him lose the City, and not lose his power, is a business ill undertaken: he loseth not his reputation amongst his friends, if he wins credit amongst strangers; he is desired in the City, and he desires the City: whereinto not able to return a Subject, he sometimes endeavours to return Master.  
Sextus understands his wicked father's counsel; and by sundry means he banisheth some of the chief Citizens, putteth some to death, and leaveth way for some to escape; and dividing all their goods amongst the common people, by the sweet of profit, he lulls them into a lethargy, from which they never did awake, till the Gavines liberty was at an end.  
Cruel actions are so many bolus, which are never better taken, than when wrapped up in gold. Tyrants who being wise, are likewise liberal, have a good stock to lean unto, but they seldom take that way; and if they do, they keep not long in it, for cruelty is seldom without avarice, by which if it be not caused, it causeth it.  
The public good is a specious name; it is sought for with relation to the private; otherwise, men would cooperate as well under a good Prince, as under a common wealth.  
That doctrine of Philosophers, that private good may be preferred before the common good, is as pernicious when it bears with it such a proportion, as the allowing wine to the sick of a Fever. When sense is the incitor, things granted are always exceeded, all rules enlarged, and an easy passage is made from things conditional, to things absolute; who will take away the pravity of feeling, must not give way to the pleasure of seeing.  
Where liberty is, if great men be Magistrates, they are hateful to the people; they willingly see them abased, nor are they aware that they are banks reared up, which though they hinder the sight, yet withstand inundations. The Common people's hatred to the Senate is so natural, that they continue it, yea under Princes; and Princes in my opinion (at least in this respect) ought to cherish a Senate, as a fit place for Subjects to vent their complaints on, who always more willingly-complaine of the Senate, than the Prince; either because they envy them more, as being nearer them, or fear them less, as being less powerful. The Senate matters not much, yet fears to break off the people's blows, who passionately run their lances against a Saracin of wood; it is like fortune, which doth just nothing in the world, and yet is always cursed for doing mischief.  
Tarquin makes peace with the Equi, renews his league with the Tuscans, and betaking himself to City affairs, will finish the Temple of Jupiter Tarpeius.  
Tyrant's are wicked, yea in the building of Temples; they build them not so much for worship, as to be worshipped: 'tis rather policy, than religion. A wicked piece of Piety, to build great Temples out of a desire of becoming great, to seek worldly honour by things divine, to make God a cloak to hide ambition, and nourish our desires. The scum of the people partake of the Chyromancer; they will see the hand, to judge the heart: but how many are there who present themselves before God with hands of gold, and hearts of clay? Monuments of stone are fading; what is exposed to the injuries of time, cannot defend us from being thereby devoured. Good men need not to have their names written in Marble, whose actions live in t●…e memories of men: bad men should not seek to eternise their memories by Monuments, since oblivion is the greatest happiness can befall them.  
The Temple being built, wherein he had employed the people; he fell to the causing of certain common Shores be cleansed.  
TO set people accustomed to war, about sor●…id businesses, doth irritate them against the ●…etter on, and imbaseth them in the eyes of their enemies.  
The first and principal secret of Tyranny, is to keep friendship with the people; which the oppression of great folks hinders not, but augments: 'tis the nature of all things, that one part rise as another falls; if it be not raised, 'tis eased: the people covet quietness, plenty, safety, to live, and suffer others live. That which is hardest to a Prince, is easiest to a Tyrant, whilst the latter practiseth upon the Nobility, the other is by the Nobility hindered, which oft times doth tyrannize, when not tyrannised.  
I hold it ever a difficult thing to maintain a Principal●…y in a City, where the people and great men do both agree in the desire of liberty, unless it be done without weapons. 'Tis evidently seen, that Tarquin was no Tyrant by Art, but Nature; not for his safety, but delight: the people like better of a Tyrant, than of liberty; when liberty is not popular, and the Tyrant wise. A Tyrant hath none on whom more to trust, nor whom more to fear; he hath no better friend, no worse enemy: he was therefore wise as I believe, who thought the government of a bad Prince, and an uncorrupted people, profitable for a City: the one is a curb to the Tyrant, the other to the Nobility. A Prince kept within bounds, a people not corrupted, and an humbled Nobitity, makes an excellent composition.  
Whilst the Romans were intent upon their affairs, a great prodigy appears. A Serpent is seen to come out of a Column of wood, which frightens, and puts to flight all the Court.  
PRodegles which are forerunners of things to come, are seldom regarded before the things be come to pass; and if they be sometimes regarded, yet are they not understood. Many have believed, that in man also there are certain seeds of Divination of future things, not known till they be passed: I grant it, and should believe them to be the motives of our tutelary Angels, were it not that they are unuseful, either for provision, or prevision. I fear me the Devil is the framer of prodigies: it seems to be the aim of one proud and envious. He shows us things to come, that he himself might reap honour; he suffers us not to know them, that we may not thereby reap profit: or shall we say that those Stars which threaten or promise good or bad influences, whilst they dispose the matter, endeavour to introduce the form, and whilst they do introduce it, do produce in such a place, such a thing, such a man, many things which precede, which accompany, and which follow; which though they be not always the same things, yet come they always from the same things. That constellation which moveth the Serpent to enter the Court, is the same which moveth Brutus to drive out Tarquin from thence. Great alterations require great influences, which when they▪ cause great diversity in their working, happen not because the influences are diverse, but because they are diverse who receive them. Actions are not done by their agents in an instant; dispositions precede them, the truth of whose effects we do not know, because the virtue of causes is unknown to us.  
Moreover, men of themselves understand not things to come, because while they seek the help of Reason, they lose the assistance of the Stars; they with their disputes confound the motives of Nature; it is, perhaps, to punish our rashness, which willing to make use of the understanding, to arrive at that, where the understanding cannot sometimes arrive, goes not thither, whither Nature would lead it; its motive is on the sudden, whilst there is neither thought nor dispute about it; it is not minded, because not disputed; and therefore good, because not disputed. Hence it is that women advise well on the sudden, and that children and fools prophesy; they say what heaven, not reason dictates to them.  
Tarquin sends his two sons, Titus and Aaron's, to the Oracle; who take along with them, Junius Brutus, their sister's son; whom he had not only suffered to live after having slain his brother, but for his fate permitted him to keep company with his sons.  
WIcked men do often ruin themselves, through Gods not permitting them to be wholly wicked (otherwise the world would be destroyed.) It seldom happens, that together with the fear of God, they lose the shame of infamy; all wickedness would succeed well to them, were they not many times hindered by a desire of honesting them; and so whilst they will be wicked, and appear good, they either undertake no greater wickedness, or else it succeeds not; but be it as you please; let the Tyrant have strayed from reason in whatsoever manner, he hath not lost the desire of glory: it is true though, that he who errs in ●…e general, as he persuades himself, that what is bad, is good; so knowing no other difference in the atchiving of renown, than the greatness or poorness of the undertaking; he endeavours sometimes a great fame, though purchased by never so great an●… in●…mie.  
This Brutus, who knew no greater safety under the Tyrant, than scorn and neglect, where a greatly good and greatly bad fame are equally dangerous, where justice is not regarded, where knowledge is pernicious, betakes himself to madness, and assisted by his being naturally given to melancholy, by counterfeiting secures himself, leaving nothing for the Tyrant either to desire or fear.  
MElancholy men do so resemble madmen, that whe●… they are not busied about any thing, but idle, I cannot distinguish them from mad men, I had almost said from beasts; but when they do any thing, I know them to be very wise, I had almost said, they contend with the intelligences. No other cloud, save Brutus his melancholy humour, could have shaded the Sunbeams of a great understanding; all other humours would either not have long deferred revenge, or for ever forgotten it. Long use of meats may change the habit of the body; long counterfeiting may shape a new habit in the understanding; for custom hath power to make that become natural, which is not so.  
Melancholy, which is not the dregs, but purest part of the blood, which is no coal, but precious ●…ewell, is that which produceth Heroes, since bounding upon madness, it brings men to a sublimity, out of which one cannot pass, and within which all our wisdom's ●…atitude extends itself.  
He is greatly wise, who under a Tyrant can counterfeit a fool's part; it is a good piece of cunning, if the cunning be not discovered, for it is harder to play the fool, than to be wise; and I should hold it to be a very safe way, were not one only action sufficient to take off the disguise, having no means of ever resuming it again.  
Brutus who was Master of this Art, with the turning of the Scene, owns himself.  
He makes himself known when he drives out the Tyrant; he unmaskes himself at the last Scene; every one commends him, when they consider him, because they considered him not till the end of the Tragedy.  
Tyrant's ought more to fear those who cloak their passions, than those who discover them; these stand nakedly exposed to the injuries of who hath a mind to hurt them; the other defend themselves behind the trenches, from such as assault them, that they may sally forth when i●…●…s fit time to make assault. The ●…arily advised, and harebrained ●…ole-hardy, flattery and liberty, ●…e equally dangerous to a Prince ●…hat man never sufficiently to b●…●…raised, who speaking of a Ty●…nt, left in writing, how he fea●…ed liberty, and hated flattery; perhaps might as well have said, that ●…ee hated liberty, and feared flattery.  
They come to the Oracle, and after having made known their Father's desires, they make inquiry touching the succession of the Kingdom; a voice was heard to answer, he of you shall reign, who shall first kiss his mother: the two brothers agreed, not to speak of this to Sextus, who stayed at Rome, and to commit it to Fortune, which of them should first kiss their mother: but Brutus, seeming as if he fell, kissed the earth, as he who knew the answers of Oracles, not to be so clear, but full of a thousand ambiguities.  
THE Devil did not this as knowing what was to come, but he told what was to come, that he might procure that that might afterwards happen which he had foretell; he endeavoured it to winue himself credit, God permitted it to punish humane arrogancy; it may be also the truth of Astrological predictions are rather caused by the Devil, than by the Stars; so by God permitted to confound our rashness, whereby it happens, that when we would foretell things, we do it by the Devil. The desire to know things to come, is a desire to be like God, and this was the forerunner of original sin: who tells them, is presumptuous; who inquires after them, is vain. Some seem desirous to search into them, that they may encounter the good which thereby is promised, and shun the evil which is thereby threatened; and many times by encountering the good, they lose it, and by shunning the evil, they meet with it; but they seek after them, that they may find what they desire; which if they find not, they believe them not; they beg food for their present ambition, with the deceitful hopes of future greatness.  
They return with their answer to their Father, whom they find hath waged war with the Rutuli, and besieged Ardea.  
TARQUIN would make good his expenses by the riches of that people, and by ransacking that City, reunite his soldier's hearts, who were not well satisfied in their having changed their swords into mattocks; and the emptying of their enemy's bosom of blood, into emptying of sinks.  
When the Treasury is emptied by magnificent expenses, it is filled again by wicked means.  
Some Philosophers have held it good that Cities should be poor, that they might be safe; they would have them shun envy, which hardly can be shunned without falling into the hands of compassion. It is better being rich than poor; riches may at any time be le●…t, but not poverty: The worst that can befall a prospering City, is the happiness which they wish it; these are things which heard of è cathedra, make men lower; but out of the Schools provoke to laughter. If riches move desire, they are likewise a help to defence. For one time that a Prince is incited to invade States for the increase of his revenues; he is a thousand times spurred thereunto, out of a desire to enlarge his bounds. War is not usually good merchandise, whereby to become rich, but whereby to become great; more is consumed in the acquiring, than the thing acquired is worth; the gain is always uncertain, the loss certain.  
Whilst they were besieging of Ardea, which siege was more tedious, than otherwise troublesome; Collatine, and other young men, supped one night with Sextus Tarquin, and warmed with overmuch wine, there grew a contention amongst them concerning their wives, each praising his own above the rest: they resolve to go find them out forthwith, that they may be certain of the truth.  
WIne molests the fancy, by sending up into the brain many gross vapours; it bounds them not, because they are humid; it agitates them, because they are hot; and whilst by its steam it represents many fancies, it affords occasion of speaking much, and considering nothing; it is good to make men's hearts be known, but not their brains: where there is no cold, there is no judgement; where no dryness is, there is no weighing of words.  
Men are all prone to think well of their wives; whether it proceeds from their husband's great desire that they should be such, or from their cunning in appearing such; or from the gift of Nature, which is never wont to be defective in things necessary: for I am of opinion, that if all things were known in them as they are, and not much believed of them, which is not, either more liberty ought to be allowed to women, and so change the law of honour; or if the former aught to be preserved, the latter aught more strictly to be restrained; since through the misfortune of the general, there are very few of them that are good, and through the good fortune of individuals, every man believes his to be one of them; whence it happens that a great part of worldly felicity is taken upon trust, consisting more in belief, than real being.  
Men ought not talk of their wives, no not when sober; who speaks ill of them, incurs blame, for it is the husband's fault if the wife be bad; who speaks well of them, is in danger to be practised upon, because he moves desire; men desire the good they possess should be known; and ofttimes whilst they make it known, they make it be possessed: it is true that real good is in its own essence communicable, and by being communicated, receives increase; but ours, which is but an apparition, if communicated, is many times lost. Praise, if it be of any thing within us, is to be desired, because it cannot be taken from us; if of any thing without, or forth of us, it ought be avoided, because it may be taken from us; praise makes it be desired, and desire makes us lose it: I wonder at those men who complain of their being annoyed, when they have done all they are able to make themselves be annoyed: it is a great comfort, it is true, to possess things commended by all men; but as Philosophy, to counterpoise the vexations of the intellect, hath placed greatest honour there, where is greatest trouble: so Nature to counterpoise the pleasure of the sense, hath placed most danger there where most delight is.  
These young men make haste, first to Rome, then to Collatia: they find Lucretia, not like the King's daughters in law, feasting and rioting; but amidst her women dividing out their work; they grant her the victory; and here being by her husband invited, a base lust ariseth in Sextus Tarquin, occasioned as well by the chastity as by the beauty of Lucretia: the look of a lascivious man, is like the look of a Basilisk, it kills Chastity by beholding it.  
MEN lustfully given, cause all their senses, yea, the understanding itself to minister provocations for the satisfying of that sense; beauty, birth, sweet odours, harmony, all which have nothing to do with feeling; and which is worse, Virtue herself, and amongst virtues, very Chastity, the very opposite to Lust, do more incite thereunto: Virtue is so lovely, that she makes herself be beloved, yea, even by Vice: those who have written that dishonest women desire that their lovers should be endowed with all good things, except the understanding, understood it not well (or else I am deceived) they desire their understandings should also be good in general, only defective in one particular.  
A small matter would satisfy the necessity of Nature, if men made it not necessary to satisfy what is not necessary; what imports it to be clad in rich array, to live in stately Palaces, to feed▪ on dainty cates, if all clothes cover us, all houses shelter, and all meats satisfy us? we make necessity become lust, to delight ourselves yea in the imperfections of Nature. We think not the desire of one sense satisfied, if the other senses stand i●…le: we cannot taste any one pleasure, if therein likewise our ambi●…ion be not delighted; no vice is bounded within itself: in such things Nature is not to be blamed, because they are not seen in those who work only according to Nature.  
Many days passed not, ere Sextus Tarquin returned to Collatia, with one only companion, not making any mention thereof to the rest; he was fairly welcomed by her who apprehended no deceit; he supped, withdrew himself to his lodging, and when he thought that all were fast asleep, he came with a naked dagger in his hand to where Lucretia lay; he laid his hand upon her breast; he hath recourse to the instruments of hatred, for his assistance in love; and he who was wont by sword to vent his angry passions, knows not how to lay it aside in tenderest affections; he threatens her, he speaks her fair, and seeing her ready rather to embrace death, than him; ready rather to lose her life than honour; he says he will kill some servant close by her, to make her be believed a foul adulteress. See how this wicked one threatens to bereave her of her honour, that he may bereave her of it. Lucretia thus assaulted, with the same weapons wherewith she defended her Chastity, yielded to Tarquin's prevailing lust.  
I For my part believe that Lucretia yielded for fear of death, which certainly is much more fearful, when expected from another, than when acted by one's self: and if this my opinion were not true, I should have much more cause to marvel at those who (under the rule of Tyrants) either despairing of life, or weary of that kind of life, have slain themselves. If th●…se could not, or would not live, wherefore did they not endeavour to kill the Tyrant? The danger they should have run, would have been the same they could not shun, or desired to meet withal; the reward which proffered itself unto them, was hope of living honourably, or assuredness not to die without glory: to say they were withheld by fear of torments, is idle: there is no torment more terrible than death; who fears not death, ought not believe any thing of fear to be in the world: and when he finds such a thing to be, he may always have recourse to the other. Nature hath not been so niggardly towards us, as not permitting us to live as long as we would, she hath not at least allowed us a power of dying when we please; if he lives not, who breathes not, and if not to breathe be in our choice, who will may die.  
Let it then be lawful for men to say, that death is more horrid in the hands of an incensed man, than in our own; and moreover, that it requires more courage, though there be less danger, to kill another, than to kill one's self; the one proceeds from animosity, the other ofttimes either from the weakness of the brain, or poorness of courage; for a generous heart seldom finds the way so shut, as that he cannot make his death glorious. It is a yielding to Fortune, against which, the courageous, till their last gasp, fight undauntedly. How many silly women are there who have slain themselves, when they durst not have looked upon, much less have abided the looks of an incensed man? And how many are there, who to shun the enemy's sword, have thrown themselves down from rocks, buried themselves in bogs, and drowned themselves in water, without any hope of life?  
Tarquin overjoyed, departs triumphant; saddest Lucretia remains overwhelmed with grief; she sends for her father and her husband. Spurius Lucretius comes and brings with him Publius Valerius; Lutius Junius Brutus accompanieth Collatine; she acquainteth them with what is past, which said, sorrowful as she was, I persuade myself she added these like words.;  
AND what could unfortunate Lucretia do? if she had died that she might have lived chaste, you would have thought her slain for having been unchaste. O most cruel Law of Honour, which savest not the innocent; A law never descended from Heaven, but come from the deepest Abyss of Hell.  
I who would have mine honesty known to all, have more studied glory than chastity; and whilst I sought after the name of Chaste, I am with infamy become unchaste: I thought death the worst of all evils; I thought it the cure of all misfortunes; I feared nothing, since I feared not to die, yet now I was enforced to choose life, so not to lose mine honour, and by my living have lost it.  
I am resolved to die, if not for what hath already befallen me, at least for what may hereafter happen unto me. But what then? If I die, I shall seem to acknowledge I have done amiss; they will say my guilty conscience killed me.  
If I live, you will believe I have done amiss, you will say I consented out of too much desire of life. O, of all others most unfortunate Lucretia, whose innocence neither life nor death can justify.  
This Soul (O Collatine) whose delight was chastity, abhors now that body which is polluted; and as being wholly thine, cannot endure that that part of me should have any longer being, which can no more be only thine.  
The wicked wretch did never prostrate me; it was not Lucretia, it was a Carcase; for the Soul is not where it consents not; sin is the offspring of the will, not of the body; where consent is not, there is no sin; but I should think myself worthy of death, if he had only desired me; and blame myself, though without fault, for that I pleased him.  
O Beauty, perniciously coveted by our unsound minds, you only serve those that possess you, that you may be desired by who possesseth you not. Frail and fading vanity of the body, whereby the eternal beauty of the Soul is sullied; who is endowed with you, or sinneth with you, or causeth sin through you.  
But what was it in me that encouraged that wicked one to so great mischief? perhaps my honesty, which he thought greater than that of others. Most sacred honesty, art thou then become an inciter to lust? and in stead of defending, offendest? Dost thou in stead of bridling desires, egg on to fury and violence?  
His heart, where cruelty is harboured, which can kill none but the innocent, is likewise a receptacle of lust, which can covet none but the chaste: to have what they desire, is not that the Tarquins do desire; they find no pleasure where they use no force; and like Lightning, rend most where they find most resistance.  
And whither can unfortunate Lucretia go for revenge? to the King's family, who hath injured me? to mine own friends, whom I have injured? You gods of Hospitality, it is you I call upon: but to what purpose call I on you, since you have permitted it? Revenge me, you infernal powers; but why invoke I you, who were his assistants?  
I myself will revenge myself, and will by death take greater revenge on this mine enemy, than by living.  
I will dye, not to lessen my faults, but to aggravate his; not for that I have sinned, but to show that she did not subject herself to sense, who voluntarily deprives herself of sense.  
I will die, that I may not live in so wretched times, which make life a shame; and to be borne, a misfortune. My fall shall ease your thoughts, make my revenge happy; and I, who will not live an example of dishonour to women, will dye an example of fortitude to men.  
This said, she plunged a knife into her heart, and fell down dead thereon.  
The Father and Husband stood shedding unprofitable tears, over the body of Lucretia; they compassionated that chance, which not being natural, ought rather to have moved anger in them, and animated them to revenge, than have incited them to pity, and bedewed them with their tears: But Brutus the punisher of tears, drawing the knife from forth the wound, wills them, they to take an oath to drive out the Tarquins; he speaks not of killing them: Herein his revenge is not of large enough extent, it reacheth not to life; he will have them swear, not to suffer any more in Rome, any regal power: herein it extends itself too far, it reacheth to that form, which is not in fault. But Brutus, who hated more the Regal power, than the King's faults, moves rather against his State, than life; more to vindicate Rome's liberty, than to revenge Lucretia.;;  
HE who is endowed with valour and wisdom, makes his passions serve him in all his achivements; he useth vengeance as long as he knows it useful, and thinks it folly to hazard both life and goods in killing of one, by whose death, nothing but the name of revengeful can be purchased.  
Lucreti●… chance is the occasion, not the cause of the commotion against Tarquin.  
Some writers say that Brutus caused her dead body be carried into the market place: I believe he first recounted the case with as powerful exaggerations as he could, and in the heat of his discourse, showed Lucretia's body: for certain, if he did not use this manner of proceeding, he should have used it. Sight moves more than hearing, and gradation should begin with the meanest. It is almost incredible to believe what great effects the representation of somewhat to the eye doth work, when men's hearts are formerly by speech prepared in any Tragical case. Few can forbear from tears, it moves compassion in all, anger suddenly gets in, and oftentimes fury.  
States have no greater enemy than Rhetoric, such writings should be burnt, and the teachers banished, were not Nature her Mistress: A wise man who is bold and eloquent, is an ill instrument for a Common wealth.  
All the Citizens of Collatia take arms, and leaving the Gates well guarded, that the news may not be brought to the King, they go to Rome, where having assembled the people, Brutus having related the adultery committed by Sextus Tarquin; I believe he might break forth into some such like exclamation.  
WIll you still suffer this ravenous cruel lustful Tyrant? To what end do you bring up your sons? To what end give you education to your daughters? To what end do you heap up riches? for a cruelty, which will kill them? for a lust, which will strumpet them? for an avarice, which will take them from you?  
If you bear with him in hopes that he may change, 'tis vanity; if because you fear him, 'tis madness: who shuns death, encounters with it; and who encounters, shuns it.  
A Tyrant is a monster, he is by nature intended only for a scourge to men: he works not well to the end he was ordained to, if he work not ill: nor best nor worst can be safe under him. He equally fears and hates the good of good men, and the bad of wicked; and where he finds nothing neither to be feared nor hated, he despiseth lukwarmnes.  
Mongst barbarous people, where bodies govern the mind, where rationality is in habit, not in act, where to command is slavery, to obey liberty: let there be regal power; they are people which think themselves free, when they are freed from the burden of commanding.  
To desire liberty and shun servitude, is natural to very beasts; and man seeming to be of worse condition than brute beasts, which as rational pass by the greater delights of sense to shun subjection; he as irrational, passing by the better reasons of the understanding, precipitates himself into servitude, as if slavery were the greatest sensuality.  
The Gods have made all souls equal, all bodies of the same materials; and if they endow one species with more nobleness than another, they do not so in individuals. Wherefore shall we then make him greater than all, whom nature hath not made greater than any one?  
What take you him to be? he is a man, and one who hath no more brains than other men, unless when he makes use of other men's brains, who hath no more power than you, but only in that you obey him; shall then your own power subject you to a brain, which is not that which governs you?  
If a Common wealth be liberty, a Kingdom is servitude; nor is it the more to be praised if it be voluntary; rather he is more to be blamed who serves out of weakness, than he who serves enforced by necessity.  
When time requires recourse to daring, there ought no recourse be had to patience: patience doth well in generous breasts, to assuage necessity, and there it becomes fortitude: In all other places 'tis baseness of mind, unless it be assumed when time serves, to be laid aside when time serves.  
What is't you expect? perhaps the old King's death; perhaps ye hope better in a new succession; A good Prince is seldom followed by a better, a bad one often by a worse. Nature proceeds thus in humane things: evil of itself always increaseth, good always diminisheth. Who will make the son's better than the father? Their temperature is composed of the blood of two wicked ones; they are educated by a Tyrant, borne in a commanding Family, more proud than Tarquin, for they are likely to be more insupportable, who brought up in good fortune, have no reason to remember or fear bad.  
To say that good Princes ought to be begged of the gods, and to be borne withal be they what they please, is an instruction how to live, but not how to live well; it belongs to slaves, not free men; it hath respect rather to the retchlessness of subjects, than honour. When a Prince cannot be made good, he ought to be driven out bad as he is: he is not to be suffered, who by sufferance becomes worse.  
The world is grown so corrupt, that a good Prince is not so much as to be hoped for. Wisdom makes him not be the more esteemed, but craft; the names of things are changed: goodness, is termed simplicity; Tyranny, policy: and a Prince is thought so much the greater, by how much more he hath enlarged his Empire or Authority; nor are the means examined how he enlarged them, he is praised only because he hath enlarged them.  
Tarquin's lust is not extinguished by Lucretia's death: 'twill be more raging if it remain unpunished. The calamities of others may be a lesson to you: 'tis true, the good which is learned by what befalls ones self, is counterpoised by disasters: he knows much, to whom much hath befallen; but who can learn by another man's harm, say he be less wise, he is for certain more fortunate.  
To conclude, be a Prince never so good, he ought always be feared, because he is powerful; and 'tis better to die soon, than to live long in fear.  
Let your bosoms be no more exposed to the loss of blood, for the increase of that city which belongs to another; by the gains whereof you reap nothing but blood, and wounds; are you not aware that you c●…nquer Nations to Tarquin's tyranny? that by bringing others into bondage, you make your own slavery the greater; and that like wood, you augment that flame which doth consume you?  
No longer suffer that your hands accustomed by deeds of fame to bring home glorious triumphs, wherewithal to adorn the Capitol, be practised in sordid labour, and emptying vaults of foul uncleanness.  
Go to, Citizens; deceive yourselves no longer through ignorance of yourselves; hence forward, know your own strength; loiter no longer in an enterprise, which can by nothing be made difficult, but by loitering. Now that you have one to lead you, you will not want followers. First motions against a Tyrant are difficult; to move is to overcome: 'tis hard to find a leader; every one will follow, a leader being found. All men's wills are alike opposite to Tyrants, they are not alike shown because all are not alike daring. I'll be your head to drive out your king, your companion in forming of a common wealth, the first in danger, the last in happiness.  
Brutus' his words make a sudden impression in the people: he who would have them follow him, needs no other bait than the name of liberty. For aught I know 'tis a word of enchantment, which hath not its force within, but without its self, for I know not what it is.  
If by liberty be intended a power of doing what one will, 'twill turn to licentiousness, and that government which hath most thereof, will be worst. If thereby be meant a power of doing what is convenient, it needed not be parted from Principality, under which what is convenient hath no less place, than under a Commonwealth: and if thereby be understood a power of commanding others, 'tis so much less for the Common people which obey, by how much their servitude is extended to a number of masters: but 'tis but a Chimaera, which men fain unto themselves, to bring their wills to pass, and oftentimes to sweeten the beginning of a bitter servitude. Barbarous people come sometimes to that height of ignorance, that though their feet be shackled, they think their liberty confists in the tongue.  
The opinion which was held of Brutus his foolishness, stood him in good stead; they think it forebodes something, to hear one speak so well, who they hardly did believe could speak; his speech was then of so much more force, by how much it was formerly thoughtful of weakness: they look for no cunning in a man, whom they judge in his p●…ris naturalibus.  
Men who are accounted very wise, are by their wisdom greatly injured: men either harken not to what they say, or weigh not what they harken to. Every word breeds doubts; they think demonstrations to be the deceits of knowledge, and not the efficacy of truth: as if knowledge were a kind of leger de main which cozeneth the eye sight. By reason of this fatality of not believing the advice of the wise, so many men, families, common wealths, and kingdoms run to ruin.  
Brutus departs; and at the same time (but by another way) when he goes to the army, where he is with applause received, Tarquin comes to Rome, where as an exiled man he is repulsed.  
'TIs easy to shut the door against one that is abroad, but 'tis hard to drive one out that is within. 'Twas observed as a maxim by a wary Tyrant, and 'twas written by a discreet writer, that the Metropolis of the Empire is never to be abandoned for whatsoever cause.  
He who is upon the place, sees the original of tumults; and because beginnings are usually weak, he easily hinders their proceedings, who with courage & without delay, makes head against them.  
Many things in the world resemble smoke, their beginning is but small, their end great; and many resemble the wind, whose beginning is boisterous, and end weak. He saves himself from the former who suffers them not to increase, from the later he who suffers them to blow over: progress of time may be expected in the one, where the other aught to be smothered in the cradle. Melancholy men are apt to overcome such difficulties as are strongest in the beginning; choleric men, such as gather their force by piecemeal.  
Tarquin retires towards the Tuscans, and is followed by two of his sons. His youngest son Sextus flies to the Gabins, where in stead of being received, he was slain.  
A Tyrant either stands on the top of the wheel, or falls to the bottom; his fortune finds no mean where to take footing; the wheel no sooner turns, but he falls headlong down. The Gabins who formerly did receive him, when clad like a Lamb which flies from the Wolf, now knowing him better, opened their gates, not to save him, but to shut him up. His fate leads him thither, where he hath trespassed, that those who were injured, might revenge themselves: he flies from one who expels him, and goes to another who kills him.  
Sextus betakes himself to the Gabins, for though he hath lost that force and reputation, which made him be feared and esteemed, yet he thinking himself rather beloved by them, than but tolerated, not having lost those qualities which he thought desirable, returns to them.  
The Tyrant who hears himself flattered, thinks himself beloved; he thinks his being had in reverence, to be the fruits of his wisdom: and because he makes away with all those whom he hates, he thinks nothing remains for him but love: he seeth himself honoured, and believes he doth deserve it; not knowing that it proceeds from his cruelty, not worth.  
And wherewithal are men easilier deceived, than by being honoured? They suddenly imagine in themselves some merit to which it is due; and though sometimes they know they deserve it not, they are so infatuated with the desire that the reverence done them should be real and not feigned, as they rather believe he that honours them is himself deceived, than that he deceives them.  
This is the greatest of all affections, the last, which departs not but with the last breath; common to both good and bad; affected likewise by those who seem not to value it.  
Observance, reverence, humble bowings of the body, are enchantments, are adulations, which are often done with the feet; and are so much worse than those which are done by the tongue, by how much they seem to be more lawful, by how much they are more concealed. The honour therefore which Subjects use unto their Princes, ruins them; for they whom for our own interests we honour, believe it done for their deserts; and honour being indeed the reward of virtue, they are not aware that sometimes too it is yielded to Titles and Riches.  
These are the actions done by Lucius Tarquin the Proud, in the progress of his reign of five and twenty years; after which Aristocracy was constituted.  
BRUTUS' was to blame in the framing of the Commonwealth, to make it too much Aristocratical; for had he granted in those beginnings a share of government unto the people, he would not have necessitated them to assume the whole unto themselves; nor would he have put the City in danger of being lost, in those Tumults, wherein if he did not ruin the Commonwealth, he did for certain ruin the form of that Commonwealth. Perhaps, Brutus believed, the people would give way to the Majesty of the Senate.  
States which are maintained by Art, may well continue, if managed by intelligent Artsmen; but this but for a while; Art will be discovered, nor can it be concealed, if it be often used: if the Cock should tarry long where the Lion is, after having some few times been afraid of his crowing, the Lion would devour him: when that would be made seem to be, which is not, it must be cursorily done, if any good success be expected.  
He who in the beginning of Commonwealths doth constitute the best form, doth not constitute the most durable; when a man can climb no higher, and cannot stay himself upon a point individible, he must down again, and so doing, oftentimes precipitates himself. So a Commonwealth reduced to the very best form, not able to retain it, whilst it seeks after what is natural, it ofttimes falls upon what is violent, which doth corrupt it. A man must shape his designs according to his materials, and of what he cannot make a Colossus, be contented to make a Statue no bigger than the life.  
The most part of Cities, which once freed from the hands of Tyrants, have fall'n into them again, have done it by reason of this: great judgement is required in the sounding what form a City is capable of; and one ought not always think of forming there a Commonwealth; but sometimes where a Tyrant is driven forth, a King should be erected, to shun the ensuing of another Tyrant.  
There is no man, how wise soever, who being a former, or reformer, Institutor or Lawmaker, doth not commit some errors in his first Ordinations, Statutes or Laws, which in the process of time may ruin his structure; that Machine is only of duration, which in the first appearing of errors, or in the correcting of them, runs not total ruin.  
It is apparent that the City of Rome, whose people had their weapons in their hands, and were every day versed in the atchivement of new States, did rather require a democratical than Aristocratical government; and that not being to be withstood by a greater force, she would come to it of herself; it was therefore her great good fortune, that in approaching thereunto she fell not, because she made her approach leisurely.  
It is worthy observation, how the forms of state require a disposed matter, the which they no sooner find, but they introduce themselves: it is not men which constitute Commonwealths, or yet Principalities, but a certain nature or power of interest, which though not known suffers them not to be in quiet, till it hath brought them where they have a great proportion; just as it useth to befall elements, which not knowing whither they go, being led by a natural instinct, never are at quiet, till they arrive at that place, which though being natural unto them, was not known by them. Wa●…er in its proper sphere is not heavy; and common people in their natural form are easily governed, nor can they be taken out, or withheld from thence, without a not lasting violence.  
Had not Tarquin been driven out by Brutus, and had the regal power yet a little longer endured, I do almost, nay, undoubtedly assure myself, that Rome had never tasted the sweets of Liberty; not for that the corruptions which were in the King, (as some have believed,) entering into the other members of the City, had disenabled her for this purpose, but because that he would totally have extinguished the Senate, the memory whereof being forgotten, the hope of liberty would have been likewise lost.  
Those Monarchies which are governed Monarchically, where one only commands, and all the rest obey, have seldom an end; but those which by means of a Senate are governed Aristocratically, end most commonly in an Aristocracy.  
I seldom find that the Senate of Rome hath cast away their chief; conspiracies would be sudden, and known but to a few, here they are slow, and known to many: the greatest harm occasioned hereby to a Prince, is the holding always before the citizens eyes, the picture of Liberty; those who see it, desire it, hope for it; and when they happen upon a Tyrant Prin●…, there wants not some amongst them, who will adhere to the bringing in thereof.  
A Senate when uncorrupted, always endeavours equality, and whilst it endeavours that none be greater than other, it is true, it makes a Tyrant liable to the danger of a Commonwealth, which may arise; but it doth almost secure him from the ambition of such as seek after Principality.  
But be the effects of Senate's good or bad to Princes, it is apparent that Princes cannot endure them, and that they endeavour to destroy them. Some of which leaving the Titles to Magistrates, have taken away from them the substance; and these have augmented authority, but not secured dominion; others have assayed to extinguish the Senate, by suffering the old Senators to dye by course of nature, and not substituting new ones in their places; but this being too tedious a way, requiring the life of more than one Prince, it hath seldom succeeded well, because seldom do two Princes succeed of the same mind. Tarquin had likewise this intent, and to free himself from the difficulty caused by the length of time, he put them to death; nor yet did this cause good success unto him: A long cruelty is, by the speech of men, too long remembered and the Prince sooner ends his life, than his cruelty. Moreover, by reducing the Senators to a small number, where the form of a Senate is corrupted, the form of a conspiracy is initiated.  
There was one, who on the contrary part, did in his first entrance into government, at one clap put down a whole magistracy, and he had good success in living quietly amongst his citizens, and likewise in subduing of strangers, till such time as he met with greater forces than his own: this man's case, because it succeeded well, hath been by some wicked men in their writings commended, and his example by some lewd Princes imitated; it was neither well written, nor well imitated; the one hath reaped little honour by teaching it, the other little profit by following it.  
This did not damnify Cleomenes, for he did not extinguish that Magistracy to tyrannize, but to reform the City, and showing that the Ephori would have hindered his right end, being of themselves wicked, that act bore rather the face of Justice than cruelty: it is not cruelty, when a good Prince puts wicked men to death, because they may not hinder his goodness; and if it be cruelty, it is not misbecoming; but than it is cruelty when a bad Prince puts good men to death, that they may not hinder his wicked proceedings. He left no desire of revenge, because it was calmly executed; nor did he afterwards give any occasion of revenge, for that to a severe beginning, he added a pleasing progress: and as small present occasions, have no great operation, if they be not preceded by weighty past causes, so weighty past causes have no operation at all, if they want a present occasion.  
Tarquin did not only exasperate the Senate, but made the common people value him but a little, by his employing them about buildings: which in my opinion was a great cause of his ruin.  
A Prince who hath the people for his friends, let him take heed of treachery, for he may almost secure himself from insurrections; he may be slain, never driven out. I know that people, though never so much bound unto their Prince, will sometimes be provoked by a sudden scorn, or persuaded by a man of worth. But let him take heed of tumults caused by hatred, for such are not to be withstood, whereas those that are occasioned by a flash of anger, or fitly applied eloquence, may be remedied by discretion.  
In such a case the people do nought at all, if not in an instant; he who hath been assisted by them in the act, let him fear them when 'tis done; for the act is no sooner done, than by them repent; and often times they turn themselves against him that did persuade them, either because they will revenge their Prince, or else cancel their own shame. Water which contrary to its nature is heated, no sooner parts from what did heat it, but it returns to it first condition: the witchcraft of Rhetoric being ended, which is not long a doing, or the fire of anger being over, which suddenly vanisheth; nothing remains in the common people but shame, for having appeared against a benefactor.  
He who writ of so many things, and writ so masterlike in all, for the maintaining of Tyranny, praises the employing of the people about building; and yet this was perhaps the cause why Tarquin lost his: nor was this only caused by their being rather sordid than magnificent, but likewise by the difference between taking people from a chargeable idleness, employing them in a useful labour, and the taking of them from the molestations of war, employing them in the labours of the mattock. Nothing makes the troubles of war more supportable, than the rest and quiet which is hoped for at home; nor is there any thing encourageth more to fight against enemies, than hope of acquiring glory amongst friends: 'tis strange then, that rest after war should be greater labour, and the glory thereof turned to shame.  
The examples alleged by that author, are either of barbarous people, their Prince's slaves, and who know no other glory, than their belly: or else of Tyrants, who having usurped the liberty, wherein the people had a large share, had reason rather to fear the people's leisure times, than the hatred of the great ones. But the Romans were civilised subjects, not slaves, accustomed to war, wont to victory, lovers of repose, when it did not repugn their glory: but Tarquin had not usurped the people's liberty, but had rather freed them from the oppression of great ones, over whom till then, he was only Tyrant.  
Pride likewise had her share in Tarquin's loss: by pride Princes think to shun contempt, and they meet with hatred; they think thereby to become majestical, and they become detested: majesty requires mildness, not pride; which is signified by them, who did assign both these, as inseparable qualities, to the Eastern beams of jupiter. But this is a vice almost not to be separated from great ones; there is nothing makes us more believe, that the sin of the chiefest angel in heaven was pride, than because he was chiefest. Astrologers (suppose their art be vain) have notwithstanding united pride to greatness, whilst they make the Sun in regard of manners, the infuser of pride, which in regard of dignity, they make the dispenser of principalities.  
But to what end do I continue numbering up his errors, if his whole life was one compact error? He could not maintain Tyranny by goodness, accosting it to monarchy, nor yet by craft, keeping it far distant from monarchy: he was more rash than politic; more wicked, than wary; he lived ill himself, he brought up worse sons; and being himself a wicked king, he left no hopes of a good successor.  
I deny not but that he was a valiant Captain, but to what purpose? If war be to a Tyrant pernicious, either he commits the trust thereof to others, and incurs danger of him who commands the army, or else he goes himself in person, and runs in danger of those who stay behind. He who praiseth a warlike Tyrant, would (it may be) understand it of one that had been so, or at least of one that did not only wage war with city arms, but likewise with those of strangers, wherewithal he might bridle a tumultuating Army, or oppress a City that should rebel.  
I cannot conclude this my discourse better, than by calling to mind to all those that read it, the thanks due to Almighty God, for having caused us be borne in times abounding with good Princes, when Christianity lives happy, void of Tyrants. The most holy, most wise, and most loving head whereof exalted above others, like to the brazen Serpent, is of power and force to free us from the bitings of such Serpents, if they should arise: and because God doth sometimes permit Tyrants, for the chastisement of mankind; to see that all his people are this day governed by excellent Princes, makes me believe, that the world (whatsoever others think) is not now worse than it hath been, and that if there be some wicked men that irritate his Justice, there be likewise some good, that excite his mercy. The which mercy I pray, and humbly turn to pray again, that it will please his divine goodness, to make us partakers of now, and in the hour of death.  
FINIS.