PRINCIPLES FOR YOUNG PRINCES. COLLECTED OUT OF SUNDRY AUTHORS, BY GRORGE MORE, Esquire.  PROV. 19 
Hear counsel, and receive instruction, that thou mayst be wise in the latter end.   printer's or publisher's device 
Printed at London, 1629.   

To the Reader.  
HOnourable and courteous Reader, though I had no intention to publish this collection, yet now upon some consideration, and for that also I hold it as fit for young Noblemen and Gentlemen to read, as for young Princes to understand, for that they may reap some profit thereby, I thought it not inconvenient to commit the same to the Press, commending it to your good acceptance, and favourable Censure, my meaning to you being of more value than my labour. And so I rest, denoted to do you better service.  
GEORGE MORE.   

The Table of the Chapters contained in this Book.  

THe Regal and Politic government. 1  
Who fittest to govern. 3  
A Prince to be just in his sentence. 4  
A Prince to be true of his word. 8  
A Prince to be constant in his act. 12  
A Prince to be secret. 16  
A Prince to be liberal. 18  
A Prince not to be covetous. 19  
A Prince to be learned. 21  
A Prince to be religious ibid.  
A Prince not to shed innocent blood. 23  
A Prince to be circumspect in giving credit to reports. 25  
A Prince to be merciful. 28  
A Prince not to be proud. 29  
A Prince to be humble. 31  
A Prince not to exceed in anger. 33  
A Prince to be moderate in his diet. 35  
A Prince to be continent of life. 37  
A Prince to beware of Parasites. 39  
Who to be of a Prince's counsel. 43  
Not to commit the Government of the Commonwealth to one Counsellor only. 47  
Not to place a Stranger in authority. 50  
Dangerous to take aid of a Stranger. 51  
A Prince to get and keep the love of his Subjects. 52  
Who to have charge in war 56  
A Prince to be well advised before he begin War, and careful in his fight. 61    

PRINCIPLES for young PRINCES.  

CHAP. 1. The Regal and Politic Government:  
AS in natural things the Head being cut off, the rest cannot be called a Body: no more can in Politic things a Multitude or Communality without a head be Incorporate. Whereupon the Philosopher, 1 Politicorum saith, That whensoever of many is made one, one amongst them must govern, and the rest be governed. Therefore a people desiring to live in society together, and willing to erect either a Kingdom, or other Politic Body, must of necessity choose one to govern that Body. Who in a Kingdom of Regendo, is called Rex. And so by the people is established a Kingdom, which government is absolutely the best. And as the Head of the Physical Body cannot change the veins and sinews thereof, nor deny the Members of their proper strength and necessary nouriture: no more can a King (who is head of the Politic Body) alter or change the laws of that body, or take from the people their goods or substance against their wills. For a King is chosen to maintain the Laws of his Subjects, and to defend their bodies and goods. So Brute arriving in this Island with his Troyans', erected here a Regal and Politic government, which hath for the most part continued ever since, for though we have had many changes, as first the Romans subduing the Britons', than the Britain's entering again: then the Saxons, than the Danes, than the Saxons again, and lastly the Normans: yet in the time of all these Nations, and during their reigns, the Kingdom was for the most part governed in the same manner that it is now. Plutarch saith, that at first all that governed were called Tyrants, but afterward the good Governnours called Kings, and the evil Governors' Tyrants: for in the beginning, some men covetous of honour and glory, did by their strength force the people to obey them, and to subject themselves to their laws at their pleasure, and so established only a Regal government, which done by force, and governed against all right and reason by rigour, was accounted tyrannical. For though a man by force do subdue Cities and Countries, yet he ought to rule according to reason: and if he know God according to the Law of God. But when he is chosen, or admitted King by the people, and hath his power from them, he may not subject the people to any other power, yet he hath a great and large prerogative, which he may use at his pleasure.  
And here I thought not amiss to set down some few Laws and Customs of other Commonwealths, whereby their good government and life may appear, they not being Christians.  
Ptolomeus, King of Egypt, feasting one day, seven Ambassadors, at his request, every one of them shown unto him three of their principal Laws and Customs. And first the Ambassador of Rome said, we have the Temples in great reverence, we are very obedient to our Governors: and we do punish wicked men, and evil Livers, severely. The Carthaginian Ambassador said, in the Commonwealth of Carthage, the Nobility never cease fight, nor the Common People and Artificers labouring, nor the Pphilosophers teaching. The Cicilian said, In our Commonwealth, justice is exactly kept: Merchandise exercised with truth, and all men account themselves equal. The Rhodians said: at Rhodes old men are honest: young men shamefast: and women solitary, and of few words. The Athenians said, In our Commonwealth, rich men are not suffered to be divided in Factions: nor poor men to be idle, nor the Governors to be ignorant. The Lacedæmonians said, In Sparta envy reigneth not, for all men are equal, nor covetousness, for all goods are common: nor sloth, for all do labour. In our Commonwealth, said the Ambassador of the Sicyonians, voyages are not permitted, because they should not bring home new Factions: Physicians are not suffered lest they should kill the sound: nor Lawyers, to take upon them the defence of Causes and Suits. And to these may be added, Anatharsis Letter to Croesus, King of Lydia, concerning the Grecians. Know (saith he) that in the studies of Greece, we learn not to Command, but to obey: not to speak much, much, but to keep silence: not to be contentious, but to be humble, not to get much, but to content ourselves with a little: not to revenge our harms, but to pardon injuries: not to take from others, but to give our own: not to take care to be honoured, but to labour to be virtuous: Lastly, we learn to despise that which others love, and to love that which others despise, which is poverty.   

CHAP. 2. Who, fittest to govern.  
NOw to show what manner of man is fittest to govern, I read in Livy, that men borne in Arms, great in deeeds, and rude in eloquence, aught to be chosen Consuls: and that men of quick spirits, sharp wits, learned in the Law, and eloquent, should be for the City. For a Prince (so the Consul was for his time) ought to be a Martial man, stout and courageous as well to defend his subjects, as to offend his enemies; great and worthy in his actions, as well to be feared of his foes, as to be beloved of his friends: and not to be curious, to speak eloquently, but to deliver his mind plainly and wisely: it being more necessary for a Prince to do well, then to speak well. For wise words are not commendable, if the deeds be not answerable, whereupon the Philosopher Pacuinus saith, those are to be hated, who in their acts are fools, and in their words Philosophers. They that will therefore (saith Plato) have glory in this life, and attain to glory after death, and be beloved of many, and feared of all, let them be virtuous in doing good works, and deceive no man with vain words. And he counselleth the Athenians to choose a Governor that is just in his sentence, true of his word, constant in his act, secret and liberal. These be the principal moral virtues most cecessary in a Prince.   

CHAP. 3. A Prince to be just in his sentence.  
FOr a Prince ought to be just in his sentence, according to the words of Solomon, Sap. 1. saying, Love Justice you that judge the Earth, For a just King (saith he) Pro. 29. doth advance his Country: and the King that judgeth the poor rightly, his throne shall be established for ever. Therefore he ought not to be led, either by favour, passion, or gain: but according to equity and justice: and to have care that all his Counsellors and Magistrates do the like. And to attain to this virtue of justice; a Prince must call to God for wisdom, which he cannot obtain, being of evil life. For wisdom will not enter into a soul possessed with malice, nor dwell in a body subject to sin, (saith Solomon) Sap. 1. But if thou (saith he) call for wisdom, and incline thine heart to Prudence: then shalt thou understand justice, and judgement, and equity, and every right way. Prou. 2. Therefore he prayeth, saying: Give me (O Lord) that wisdom which assisteth thy seat, and cast me not off from the number of thy servants, for that I am thy bondslave, and the son of thy bondwoman, a weak man, and of short life, unable to understand aright, what is justice and Law: and whosoever is the most perfect and excellent amongst the sons of men, he is to be accounted as no body, if thy wisdom doth not assist him. Sap. 9 All good and worthy Princes have laboured to attain to this wisdom, and to execute justice most exactly, insomuch that some have not spared their own children: so sacred a thing they held justice to be. As for example, Brutus, who understanding that his two sons were of the conspiracy for Tarquinus Superbus, caused them both to be put to death in his own presence. Cassius likewise seeking to get the love of the people, and to make himself King, was beaten to death by his father. Pausanias, General of the Lacedæmonians, received 500 talents of gold to betray Sparta, but Agesilaus his father understanding thereof pursued him into the Temple of Minerva (whither he fled for Sanctuary) and caused the doors of the Temple to be nailed up, and so there made him dye of famine, than his mother took his corpses, and threw it to the dogs, not suffering it to be interred. Darius likewise, King of Persia, understanding that his son Ariobrazanes meant to betray him to Alexander Magnus, cut off his head. Titus Manlius, being challenged by one of the Latins, to fight the Combat stepped forth of his rank, and in Combat killed him, yet because it was done without licence, his own father, being then Consul and General presently put him to death Posthumius likewise, did the same to his son. Fidericke, Earl of Harlebecque, and Forester of Flanders, having made very straight Laws, for the reducing of his Country to justice and good life, put his son to death for breaking the Law, in taking a basket of Apples from a poor woman, and not paying for them. Edward the first, put his son in prison, Prince Edward, for breaking the Parks of the Bishop of Chester. Henry the fourth, also commended the Lord chief justice of England, for committing the Prince to prison, for transgressing the Law. And King Antiochus had that care to have justice ministered, as he writ to all the Cities of his Kingdom, that they should not execute any thing he commanded if it were contrary to Law: but they should first advertise him thereof: The Emperor Justinian likewise commanded the Lawyers to be sworn that they should not plead in an evil and unjust cause. The like Law was made in the ninth Parliament of James the first, King of Scotland, that all Counselors and Advocates, before they plead any temporal cause, should take oath and swear that they think the cause to be good they plead. Lewis the ninth, King of France, was a just and virtuous Prince, loving the good, and punishing the wicked, and was a Capital enemy to suits, commanding the judges to do speedy justice, so that suits than were laid away. Alexander Magnus was so fare from being transported from justice, as when any made complaint to him of another, he slopped always one ear, saying, he must keep that for the party accused. The Emperor Adrian was of that integrity in justice, as one Alexander accused another before him, called Aper, and bringing his proofs only in writing, he said that his informations were but Paper and Ink, and perhaps forged, and that a man ought not to be condemned but by honest and substantial witnesses, and therefore he sent Aper to Rufus Governor of Macedonia (from whence he was brought) commanding him, diligently to examine the witnesses against him, and to see that they were honest, and of good name. King Edgar of England had likewise that care to do justice, as in Winter time he would ride up and down the Country, and make enquiry of the misdemeanours of his Officers and Governors, and punish them severely that offended the Law. And as the followers of justice shall not only be famous in this world, but shall perpetually live, and receive a kingdom of glory in the world to come, as saith Solomon, Sap. 5. So the Princes that minister injustice, and do not judge rightly, shall reap infamy, and incur the high displeasure of Almighty God, as Solomon also witnesseth, saying: Harken (O Kings) and understand: learn you who are Judges of the bounds of the earth, in respect that power is given unto you from above, and strength from the Highest, who will examine your works, and search your thoughts, and because when you were Ministers in his Kingdom, you did not judge rightly, nor judge rightly, nor keep the Law of justice, nor walk in the way of God, he will appear unto you quickly, and horribly: for most rigorous judgement is done unto those that govern. With the poor and mean man mercy is used: but mighty men shall suffer torments mightily, Sap. 6. And the royal Prophet saith, that God is terrible to the Kings of the earth, Psal. 75. Which doth very well appear by the strange punishments he oftentimes inflicted upon them, as upon Pharaoh, who was drowned in the red Sea, pursuing Moses, and the servants of God: upon Nabuchadnezzer, who was cast down from his Throne, and made companion to beasts: upon Ozias, who was strucken by God with a filthy lepry: upon joram by an incurable flux: upon Antiochus the Tyrant, who rotten alive: upon Herod, who for kill Saint james, and persecuting the rest of the Apostles was strucken by an Angel, and consumed with worms whilst he lived: upon M●mpricius King of Great Britain, who was devoured with Woldes: upon Anastasius the Emperor, who was killed with thunder: upon Seldred a Saxon, King of England, who waskilled by the Dinel, as he was banqueting with his Nobility: upon Drahomira Duchess of Bohemia, who for procuring the death of Ludiville her mother in law, a very virtuous woman, and of many Priests also, was, as she passed in her Coach, over the place where the Priests were murdered, swallowed up by the earth: upon the wicked King of Navarre, Anno 1387 who fell into such an infirmity, that all his limbs were cold: for remedy whereof he was sowed in a cloth wet in aqua vitae: and when the man had done, for lack of a knife to cut the thread in his needle, he burned it with the Candle he used, and so by chance set the cloth on fire, which could not be quenched, but that the King lying three days in extremetorment, died thereof. And many more for their injustice and wickedness, have been punished very strangely, and oftentimes lost their Kingdoms: for a kingdom, as appeareth; Eccle. chap. 11. is transferred from Nations to Nations, for injustice and injuries. Therefore it behooveth a Prince to have most special care hereunto.   

CHAP. 4. A Prince to be true of his word.  
IT is requisite that a Prince should be true of his word, and faithful of his promise, both towards God and man, for it is said, Deut. 23. When thou hast made a promise or vow to thy Lord God, be not slack to yield it, for he doth require it at thy hands. And Solomon saith, Prou. 8. I detest a double tongue. And again, Pro. 17. he saith, that a lying lip doth not become a Prince. Cicero likewise De officijs, saith, that fides, which we call fidelity, (consisting in the verity and constant performance of words promises, and covenants) is the foundation of justice, which preserveth a Commonwealth. One of the laws of the Knights of the Band in Spain was, that if any of them broke his promise, or falsified his word, he went alone by himself, & no body spoke to him, nor he to any. And the Romans had great care always to perform their word; insomuch, that the first Temple builded in Rome, was dedicated to the goddess Fidelity. And upon a time, they wanting money to pay their Soldiers, and to maintain their Armies, thought it better to spend the goods of the Commonwealth, than not to pay the Soldiers their wages: saying if the Commonwealth be not upheld by faith and keeping of promise, it will not be upheld by riches. And at another time, because they could not aid the Saguntines, according to promise in due time (they being besieged and for want of aid, spoilt by Hannibal) did not only build up their City again, but after this made war in Spain for revenge, by the space of 14 years. In which time they subdued the Turditanes, (who brought Hannibal into Spain) and made them pay tribute to the Saguntines, and chased out of all Spain, the Carthagenians, and restored all the Saguntines that were either imprisoned or fled. Scipio making war in Africa against the Carthagenians, granted them Truce for a time that they might send Ambassadors to Rome, to treat of Peace, but before the Ambassadors returned from Rome, Asdrubal spoiled 230 ships of the Romans, whereupon Scipio sent to Carthage, to advertise them of the breach of the Truce: but his Ambassadors could not be heard, but were threatened by the people. Soon after, the Ambassadors of Carthage, returning home from Rome, came through the Camp of Scipio, who sent for them, and told them, that though Carthage had broken the Truce and law of Arms, yet would not he break the custom of the Romans, which was to observe the public faith, and so let them pass. julius Caesar likewise kept faith and promise always with his enemies, though they broke with him. The Emperor Nerua, (succeeding Domitian in the Empire, who had put to death diverse of the Senators) did promise that he would put to death any Senator: which greatly pleased all the Senate. Soon after some of the Senators conspired against him: which discovered, he would not put them to death, because of his promise.  
The Emperor Augustus, having made Proclamation to give 25000 crowns to him that should take Crocotas, Captain of the Thiefs in Spain, called Bandeleros: Crocotas offered himself to the Emperor, and demanded the money promised by him. The Emperor, for performance of his word, did not only give him the money, but his pardon also. Sextus pompeius, having wars with Antonius the Triumuir, and meeting him upon a treaty of Peace, and thereupon inviting of him to supper (giving him his faith for his assurance and safety) was moved by some to detain him prisoner: but he answered, that to be the Emperor of the world, he would not falsify his faith. Lycurgus, brother to Poledectes, King of Lacedaemonia, having promised fidelity to the King, refused the offer of the Queen, who being left great with child, offered to destroy it, and to make him King, if he would marry her. But he, like a faithful brother, proclaimed her son King so soon as he was borne, governing only during his minority, chosen thereunto by the people. Ferdinando, brother to Henry the third, King of Castille, being left Tutor to the King's son, was urged by the three Estates of Castille, to take the Crown himself, but he refused it, saying: He would never be false, either to his brother dead, or his brother living, to whom he had promised fidelity. And as these and many more, are famous for their fidelity and performance of their word: so a number are infamous by their perfidiousness and breach of their word. For Plutarch saith, that Alexander Magnus, causing certain Indian Soldiers to be killed, (after they had yielded themselves to him upon his word) spotted and stained the renown of all his glorious Conquests, and royal virtues. Hannibal never kept his word nor faith with any, but to serve his own turn. Therefore Autiochus, King of Syria, (to whom he fled, vanquished by Scipio) made no account of him. And he going from thence to Prusias. King of Bithynea, one as perfidious as himself, for that he meant to have delivered him to Quintius, General of the Romans, whereof Hannibal understanding, poisoned himself. Syphax, King of Numidia, by breaking his word with Scipio, lost his Kingdom and life in captivity. Ptolomeus, King of Egypt, having promised safety to Pompey (who fled unto him, overthrown by Caesar) notwithstanding put him to death, and sent his head to Caesar, which he refused to see, and wept for sorrow, and commanded them that brought it to be put to death. Shortly after, Caesar assisted Cleopatra, killed Ptolomeus her brother, and made her Queen of Egypt. Alfonsas, son to Ferdinando, King of Naples, under the promise and safeguard of his father, got to come to him, four and twenty Princes and Barons, who notwithstanding his promise, put them in prison, and upon the death of his father (being four and twenty years after) put them all to death. Charles the seventh, King of France, when he was Dolphin, made John Duke of Burgundy believe that he would make a peace with him: whereupon they met at a place appointed, where Charles caused the Duke to be presently killed. But Charles, after this, wearied with the wars, Philip, son to the Duke, made against him: and of the subjection England brought France into, by this opportunity, did reconcile himself to Philip, and asked him forgiveness openly by his Ambassadors. Charles the last, Duke of Burgundy, having given safe conduct to the Earl of Saint Paul, Constable of France, took him prisoner, and delivered him to the French King, who put him to death. But Sultan Soliman, the great Turk, did worthily punish his Bascha, for falsifying his word, who sent into Valona, to pass into Italy, landed at the Haven of Castro, where the Inhabitants being astonished, yielded unto him upon his word and fidelity, that they should departed with bag and baggage: nevertheless, he slew them all, except those that were fit to serve for slaves. But he returning to Constantinople, Sultan caused him to be strangled for his disloyalty and perfidiousness, and sent back all the prisoners with their goods into Italy. Thus you may see how honourable it is for one to keep their word, and what they deserve that falsify their faith: for a faithless Prince is beloved of none, but hated of all, suspected of his friends, not trusted of his enemies, and forsaken of all men in his greatest necessity.   

CHAP. 5. A Prince to be constant in his Act.  
IT is likewise very fitting that a Prince should be constant in his Act. First, to advice well before he resolve, but after, resolution to be constant, and not changeable: For Saint Ambrose, writing to Simplician, saith: that a fool is movable as the wind: but a wise man is not astonished by fear, nor changed by force, nor sunk by sorrow, nor proud by prosperity. The Romans besieged Casselin, Fabius would have given over the siege, but Marcellus persuaded him to the contrary, saying: that as there are many things a good Captain ought not to attempt, so ought he not to desist or give over an enterprise once begun and taken in hand. Bertrand de Guesclin, a Frenchman, serving Henry, against Peter, King of Spain, was by the Prince of Wales taken prisoner, and Peter by this victory, restored to his Kingdom. The Prince offered to give Bertrand his liberty without ransom, so he would serve Henry no more, which he refused, because Peter had murdered the Queen his wife, Blanch de Bourbon, and married a Sarizen king's daughter, the better to strengthen himself and had renounced the Catholic faith. Then the Prince asked him whither he would go if he were at liberty: he said, where he would soon recover his loss, and desired the Prince to ask him no further. Well, said the Prince, consider what ransom you will give me, for I refer it to yourself. With thankes he said, he would give him 100000 doubles of gold. The Prince thought he mocked him offering him so much, and said he would take the fourth part. I thank you said Bertrand, and you shall have 60000 doubles willingly. Of which the Prince accepted. Then said Bertrand, very constantly and confidently, Henry may now say and brag, that he shall die King of Spain, for I will Crown him, whatsoever it cost me. The Prince was astonished at his so haughty speeches, yet used him very hovourably, and gave him his liberty, whereupon he paid his ransom, by the help of the King of France, and of Henry of Spain. And after siue battles, took Peter prisoner, put him to death, and made Henry King. The Privernates warring against the Romans, and not able to resist their forces, sent their Ambassadors to Rome, to demand peace: but because they had not observed the Treaties of Peace before time, some thought it not fit to yield to their demand, and to conclude a Peace with those that would not keep it. Whereupon the Ambassadors were asked, what punishment they had (in their judgement) deserved for breaking the Peace before. To which one of the Ambassadors answered, that the Privernates had deserved the punishment which those deserve, that think themselves worthy of freedom and liberty, and hate slavery and bondage.  
Some thought this answer too proud and peremptory for men overcome: nevertheless they were asked again, if that they being pardoned for their former breach of peace, would from thenceforth keep the Peace granted them: to which the Ambassadors answered again very constantly, that if they gave them a good peace, they would faithfully and perpetually keep it: but if they gave them an evil peace, it should not long continue. Upon this answer, diverse of the Senate were moved, but the greatest part did not condemn them for this constant and resolute answer, considering that the Ambassador spoke as a free man, and that every one in bondage will seek for liberty, therefore it was concluded that the Privernates should have such a peace, as they should be admitted and received for Citizens of Rome, and enjoy the same liberty and privilege as the City of Rome did.  
Agiges, King of the Cretians, about to give battle to the Licaonians, his Captains told him that his enemies were too great in number, but he not feared therewith, nor any thing changed, said, that he that would reign over many, must fight with many. Leovidas likewise, son to Anaxandridas, when his men told him fight in battle, that the Arrows of his enemies were so many as they covered the Sun, was not dismayed thereby but constantly continuing his fight said, then shall we fight under their shadow. And the great Prince Bias, falling by chance in the danger of his enemies, the Athenians, and being asked of his Captains, what they should do, he seeing their fear and inconstancy, was not moved, but answered, that they should report to the living, that he died figthing, and he would report to the dead, that they went away flying. Scipio, though he got the victory against Antiochus: yet was he not changed, but gave him the same condition of peace he had offered him before the victory. Spurius Servilius, Consul, being accused before the people for the same matter, for which they had condemned Menemius, his fellow Consul, (who through grief thereupon died) was of that constancy and courage, as he freed himself, and condemned the people for their proceeding against Menemius. Perses, King of Macedonia, who overthrone by Paulus Emilius, the Roman Captain, was brought before him prisoner. Emilius did rise out of his seat, to receive and honour him as a great Prince fall'n into that misery by the hazard of Fortune. But Perses, not constant in magnanimity, cast himself at his feet upon the ground, using such base and abject requests, unseeming for a King, as Emilius said to him. Alas poor man thou dischargest fortune, and chargest thyself, unworthy of that honour thou hast had before, being so base minded, which hath made thee an unworthy adversary of the Romans. But Croesus, King of the Lydians, being to be put to death by Cyrus, shown such constancy and resolution, (remembering Solon) as Cyrus forgave him: restored him, and made him one of his chiefest Counselors. And Pelopidas, prisoner in the hands of Alexander, King of the Phocians, sent him word that he marvelled why he put his Citizens to death, and not him.  
The Tyrant wondering at his great constancy, asked why he made such haste to dye. To the end (said he) that thou being yet more hated of God and man, than thou art, may the sooner be destroyed. Leaena, privy to the conspiracy of Hermodius and Aristogiton, with others, against the Tyrant of Athens, would never confess, nor accuse any, but bit of her tongue, and spit in the Tyrant's face. In memory of which constancy, and secrecy, they erected a Lioness of brass without a tongue, at the entry of the Castle. Zeno likewise discovered for conspiring the death of Diomedes the Tyrant, accused the Tyrant's best friends, to make him more afraid, and feigning to tell him some thing of them in his ear, he bitten off his nose. Then being beaten in a mortar, to make him confess, he bitten off his own tongue (with a singular constancy) because he should accuse no body. Anaxagoras the Philosoher did the like. A Prince therefore should be constant, and prepared for all fortunes. For Seneca saith, that as a cunning workman can fashion an Image of any kind of matter: so a wise man should be constant, and take in good part all kind of fortune: For (saith he) as fire tryeth gold, so doth adversity and cross fortune, a man of valour.   

CHAP. 6 A Prince to be secret.  
IT is necessary that a Prince should use great secrecy in all his actions: for Valerius saith, that secrecy is the best and surest bond, for by it great matters may be wrought, and without it Princes designments easily crossed. Therefore the Frenchman hath a proverb, saying, Que ta chemisene sache ta guise. Let not thy shirt know thy secret. Peter, K. of Arragon, being asked what he would do with a great Navy he had prepared, (with which afterward he recovered Sicily from the French) said, that if he thought his shirt did know it, he would burn it. Hannibal flying from Neron, Neron left his Army near unto him, and went himself secretly with a reasonable force to join with Livius against Asdrubal, whose Army they overthrew, killed him, & 56000 of his men, and took prisoners 5400. Which done, Neron was returned to his Camp again, before he was known to be absent. At another time the Romans used such secrecy, as King Eumenes demanding of them aid against King Perseus, it was never known what was demanded, nor what was answered, before the war was ended which the Romans made at his request. The Kings of Persia punished to death those that discovered any thing determined upon in counsel. And in Darian, a place in the Indies, they will never discover any secret, especially the spies, for what torment soever. Both Leaena and Zeno, before mentioned, were greatly commended for their secrecy, as well as for their constancy. Alexander Magnus, reading a letter of great secrecy, one Ephestion being in principal favour with him, presumed to look on, and to read it also. Alexander would not debar him, but the letter being read, took his Ring, and with it sealed Ephestions mouth, saying, that he who would charge himself with another man's secret, aught to have his mouth close, and sealed. King Lysimachus greatly favouring Philipides, bid him ask what he would, and it should be granted him. Philipides said, I will accept of any favour you will bestow of me, so you commit not your secret to me: thinking it fittest for a King to keep his secret to himself, and the safest for another not to know it. So had it been happy for Fulvio, if he had never known the Emperor's secrets, for the Emperor Octavian committing a secret to him, he discovered it to his wife, whereof the Emperor getting notice, was offended with him. Fulvio understanding thereof, and in despair of the Emperor's favour, told his wife that he would kill himself. You have reason, said she, seeing in so many years you have not known my imperfection, or if you did know it, to trust it: but though the fault be yours, yet will I be first punished, and so killed herself: then Fulvio did the like. The Poet's feigned Tantalus to be in hell, having about him water, & the fruits he desired to eat, which as he offered to take, fled from him always: and this was his punishment, for revealing that which was by the gods determined in Counsel. They feigned likewise Sisyphus to be in like sort punished in Hell, for the same offence, carrying a stone upon his shoulders up a hill, and coming to the top, the stone always falleth from him down again, which he returneth to fetch, and so never resteth. Therefore Seneca saith, that a Counsellor ought to speak much to himself, but little to others, for fear of discovering any secret. So that secrecy is most requisite, both in a Prince, and in his Counselors.   

CHAP. 7. A Prince to be Liberal.  
LIberality is also necessary and most commendable in a Prince, for it is the bond to oblige all men to him, both friends and foes: for which virtue the Emperor Titus was most commended, who laboured by liberality to deface the report against his father for his covetousness, and always said, that a man ought not to go away sad from the face of a Prince. And remembering one night that he had showed no liberality that day towards any, sighed, saying: my friends I have lost this day. Nabuchodonosor kept books wherein he commanded to be written, the service which every one did him, to the end he might reward them. Alexander Magnus going to the Conquest of Asia, gave most of his living and Kingdom to his Captains, reserving hope to himself. And he being in Egypt, a poor man asked him something towards the marriage of his daughters. Alexander gave him a City very populous and rich. Sir, said the poor man, you mistake me, or understand me not. No, said Alexander, but know, though thou be poor Biantius in ask, that I am Alexander in giving. julius Caesar, before the Civil war, was so liberal to get favour and love of the people, as he grew thereby 750000 Crowns in debt. Cato, for all the Towns he won in Spain, did never take any thing for himself, but gave all amongst his Soldiers, saying: that a Captain ought not to seek any thing in his charge, but honour and glory. Scipio Affricanus was so liberal, as he contemned riches, for in fifty four years that he lived, he did never buy nor sell any thing, nor made any building, neither was there found in his house after his death, above thirty three pound weight of plate. Marcus Curius, Consul, who had thrice triumphed, was of the like disposition, for all possessions he had was but a little mean house in the Country where he lived for the most part, when public affairs did permit him, labouring and tilling that little ground he had himself. And when certain Ambassadors were sent to visit him, they found him dressing a Radish for his supper. And they presenting him a great sum of money from the Commonalty, he refused it saying: he held it fare more honourable to command them that had gold, then to have it himself. Lutius Quintius did the like for after he had been Dictator, and triumphed with greater pomp than ever did any before him, yet returned he to his poor house again, refusing all living and riches the Senate offered him. For riches and treasure is but a clog, and a heavy burden to a wise man: which made all the Philosophers to contemn wealth. For Plato saith, he that honoureth riches, despiseth wisdom. Polycrates bestowed five Talents for a gift, upon one Anacreon, who for two nights after, was so troubled with care how to keep them, and how to bestow them, as he carried them back again to Polycrates, saying: they were not worth the pains which he had already taken for them. Therefore a Prince should not care how to lay up, but how to lay out with honour and wisdom. For the liberal person shall have plenty, saith Solomon, Prou. 11.   

CHAP. 8. A Prince not to be covetous.  
ANd as by liberality a Prince may attain to great honour: so by covetousness he may bring himself to utter destruction. For the Emperor Pertinax was a very good and virtuous Prince, saving that he was extreme covetous and miserable: insomuch that whereas he should have rewarded the men of War, who did advance him to the Empire, he took pensions from diverse of them, which Traian his Predecessor, had given them, for which, and for his miserableness, he was killed by his Soldiers. So was likewise Alexander Severus and his mother also, for the same vice. As in like manner were the Emperor Galba, and the Emperor Mauricius. And the Emperor Phocas by his misery was the ruin and dissipating of the Roman Empire, for in his time there fell from the Empire, France, Germany, Spain, the greatest part of Italy, Esclavonia, the greatest part of Africa, Armenia, Arabia, Macedonia, Thracia, Assyria, Mesopotamia, Egypt, and many other Countries. Lewis the 11, King of France, was so miserable, as he was contemned of all Strangers, and caused rebellion in his own Country, for he put away all the Gentlemen of his household, and used his Tailor for his Herald of Arms, his Barber for his Ambassador, and his Physician for his Chancellor, and in derision of other Kings, he wore a greasy hat of the coursest Wool, and in his Chamber of accounts, in a bill was set down 20 Souz for a pair of sleeves to his old doublet, and 15 Denieers for grease to his Boots. He increased the charge upon his Subjects, three millions more than any of his Predecessors had done: For which he was mightily hated. Calipha, King of Persia, having filled a Tower with Silver, Gold, jewels, & precious stones, and being in War with Allanus, King of the Tartarians, was so evil succoured by his own peo-people, because he was so miserable, and would not give them their pay, as he was taken in his own City, and by Allanus committed to prison, in the foresaid Tower, who said unto him: if thou hadst not kept this Treasure so covetously, but hadst distributed it amongst thy Soldiers, thou mightest have preserved thyself, and thy City: now therefore enjoy it at thine ease, and eat, and drink thy fill, seeing thou hast loved it so well. And so let him die in the midst of his riches.   

CHAP. 9 A Prince to be learned.  
THough it be not good that a Prince should be too great a Scholar, yet it is necessary that he should have some learning: for Plato saith, that neither can ignorant men, nor those that spend all their life in study, govern a Commonwealth. For great learned men are perplexed to resolve upon affairs, making many doubts, full of respects and imaginations The City therefore of Norenberg, did not admit any great learned man into their Counsel, but had some notable learned men, with whom they did confer, upon any doubt that might arise in the Counsel. The Vrsins likewise in Italy, would never permit any learned man to govern their Commonwealth. Yet Socrates saith, That wit without learning, is like to a tree without fruit. It is requisite therefore, that both the Prince, and his governors should be learned, as well the better to understand their duties towards God, the Laws of the Realm, the government of other commonwealths, and their Ambassadors, and the Art of Stratagems of War. And a Prince should nourish and cherish all learning, for the attaining of all Arts and knowledge. And to that end Ptolemeus, King of Egypt, made a most famous Library in Alexandria, of 200000 Volumes.   

CHAP. 10. A Prince to be religious.  
But above all things, Religion is most requisite in a Prince, that he be careful to serve daily the King of Kings, who will prosper him on his Kingdom in earth, so he seeks the Kingdom of heaven, which he must first seek for, as appeareth, Matth. 6. And in Deut. 17. a King is commanded, after he be placed in his Kingdom, to read the Deuteronomy, that he may learn to fear God, and to keep his words and Ceremonies which are written in the Law, so doing, a Prince shall prosper, for Solomon saith: God preserveth the state of the righteous. and is a shield to them that walk uprightly, Prou. chap. 2. Trust therefore (saith he again, Proverbes, chapter 3.) in God with all thine heart, and lean not to thine own wisdom. So jacob, Moses, Hezekiah, and Elizeus, did not trust in themselves, but only by their prayers and trust in GOD prevailed against their enemies. And King David, though he laboured by humane diligence to defend himself against Absalon, yet especially sought to move God to mercy, by prayer, 2 Reg. 15. The Emperor Marcus Antonius, being in Almany with his Army, was enclosed in a dry Country, by his enemies, who stopped all the passages, that he & his Army were like to perish for want of water. The Emperor's Lieutenant seeing him so distressed, told him, that he had hard, that the Christians could obtain any thing of their God by their Prayers. Whereupon the Emperor having a Legion of Christians in his Army, desired them to pray to their God for his and the Army's delivery out of that danger. Which they presently did, and incontinent, a great thunder fell amongst the enemies, and abundance of water upon the Romans, whereby their thirst was quenched, and the enemy overthrown without any fight. But prayer will not avail every Christian, unless he walk uprightly, for God will not hear the prayers of those that lie and wallow in sinew, as appeareth Joh. 9 And David saith, Psal. 65. If I find iniquity in my heart, the Lord will not hear me. And God saith, when you shall extend and lift up your hands, I will turn mine eyes from you, and when you shall multiply your prayers, I will not hear you, for your hands are full of blood, I saias, chap. 1. Therefore if a man be in wicked or bloody sin, his prayer is in vain.   

CHAP. 11. A Prince not to shed innocent blood.  
IT behoveth therefore a Prince to be virtuous, and to have special care that he put not his hand in innocent blood, neither by tyranny, malice, ambition, policy, or upon false reports and informations. For, to be a Tyrant, is odious to God and man, and to bring himself to an evil end. As the Emperor Nero, who after he had put to death his mother Agrippina, his wife Octavia, his brother Britannicus, and his Master Seneca. Besides many others, being proclaimed an enemy to the Commonwealth, could get no body to kill him, but was glad to kill himself, saying, Turpiter vixi, & turpius morior. The Emperor Caius Caligula, amongst other his tyrannies, caused at his dinner and supper ordinarily, one to cut off before him the heads of poor prisoners, wherein he took great pleasure: in the end he himself was killed by his men, who conspired against him. Nabis the Tyrant, who usurped the government of the Lacedæmonians, sent for eighty of their young Princes, and without any cause put them all to death. And shortly after, Alexamenes, under pretence to serve him, with some company, suddenly struck him off from his horse, and killed him. And as these tyrants had their just rewards, so all others had the like measure. And for their wicked instruments, the people oftentimes did justice upon them. For Plutarch writeth, that the wicked Counsellors, and Instruments of Apollodus, of Phalaris, Dionysius, Nero, and other tyrants, were cruelly tormented to death by the people, and justly, saith he, because they, who corrupt, or seduce a Prince, deserve as much to be abhorred of every one, as those who should poison a public Spring, or Fountain, whereof all the people do drink. But sometimes those Princes that do use instruments for their murders will not avow their Commission, but do themselves many times put them to death whom they employed therein, sometimes secretly, sometimes publicly, either to rid themselves of the suspicion and infamy thereof, or for fear of discovery. As Alexander Magnus at his father's Funerals, commanded public justice to be done upon those, who himself had secretly employed to kill him: The Emperor Tiberius, did not only dissavow his Commission, given to a Soldier to kill Agrippa, but put to death Sejanus, his special favourite, and instrument of his mischief. Caesar Borgia, did the like by a favourite of his. And let no Prince think that he can so contrive his matters, but in the end truth will be discovered and known to the world: and through ambition, many have showed themselves very barbarous and bloody, as Tullia, daughter to Servius, seeing herself married to Aruus, a man of mild disposition, and her sister of a gentle spirit, married to Lucius Tarqvinius, who was ambitious, and she not enduring to be thus matched, killed her husband Aruus, and her sister, and then married Tarqvinius, whom she persuaded to kill her father Servius, to have the Kingdom, and she being in the streets when he was killed, went with her Coach very inhumanely, over his body, that his blood besprinkled her . Soliman, King of the Turks, when he heard the great noise and shout of joy his Army made for the return of his son Sultan Mustapha out of Persia, caused him presently to be strangled in his outward Chamber, and his dead body to be cast out before the whole Army and one to cry with a loud voice, that there was but one God, and one Sultan upon the earth. He put to death also Sultan Soba, because he wept for his brother, and Sultan Mahomet, his third son, because he fled for fear, leaving one only alive to avoid the inconvenience of many Lords. The Emperor Severus, having vanquished Albinus and Niger, his Competitor in the Empire, embrued with blood, put a great number to death, and told his son Geta, that he would not leave him an enemy. Geta asked him, if those he put to death, had neither parents, friends, nor kinsfolk, yes, said the Emperor, a great number. Then said Geta, you will leave us many more enemies than you take from us. His son Bassianus, having murdered his brother Geta, to have the Empire alone, and doubting that the Senate would greatly mislike thereof, made a show that he was sorry for his brother's death, and that he did it by the persuasion of Letus, his favourite, whom therefore he put to death, and all those that did assist him in that action, likewise all those that were friends to Geta, lest they should attempt any thing against him, yet in the end he was killed. Alphonsus, King of Naples, having unjustly murdered twenty four of his Barons, could never sleep quietly for representation of their shapes, which always vexed him in his dreams. And in the end he fell into that fear of the French, as leaving his Kingdom to his son, he fled into Spain, to live a in a Monastery, making such haste as he would take nothing with him. And his men persuading him to stay two or three days, to make his provision: no, no, said he, let us be gone, do you not hear how all the world cries France, France? He knew himself to be so hated. King john of England, murdered his nephew, and in the end was murdered himself. Richard, likewise, Duke of Gloucester, murdered his two nephews, sons to Edward the fourth, to make himself King, and after was slain in battle by Henry the seventh: for blood requires blood, and let a bloody Prince never look for better end.   

CHAP. 12. A Prince to be circumspect in giving credit to reports.  
But many Princes have been mightily abused by false reports, and wrong informations, yea, sometimes by the nearest and dearest unto them, and those that should be most faithful. David therefore prayed God to deliver him from wicked lips, and a lying tongue, Psal. 119. And in Eccle. 31. we are warned to take heed of our children, and of our household servants. And in the sixth chapter, it is said, Separate thyself from thine enemies, and beware even of thy friends: for where a man doth trust the most, there he may soon be deceived. As was the Emperor Glaudius, a timorous man, and governed most by his wife Messalina, and by one Narcissus, who, of a slave he had made free, and had familiar credit with Messalina. This Empress became enamoured of a young Gentleman, a Roman of a Noble house, called Appius Sillanus, and seeing that by no means she could draw him to satisfy her wanton desires, she practised with Narcissus, that they both early one morning should come to the Emperor, and tell him that they dreamt that Sillanus went about to kill him, which they did one after the other; & Messalina had given commandment, that Sillanus at that instant should come to speak with the Emperor. Whereupon Sillanus innocently came, and knocked at the Emperor's chamber door: which the Emperor understanding, and persuaded by them that their dreams were true, and that he came then to kill him, commanded Sillanus presently to be put to death, which was done. Salome, sister to Herod, King of Jury, persuaded him that the Queen his wife sought to poison him, and brought certain false witnesses to confirm her report, to which, the King giving credit put his Queen to death. But this wicked sister, not satisfied with this fearing that the Kings two sons would revenge their mother's death, persuaded the King, that they were practising how to kill him, for putting their mother to death. The King fearing the Authority of the Emperor, if he should put them to death, brought them before Augustus Caesar, who knowing their innocency by their weeping, & great lamentation, exhorted them to be dutiful to their father, & their father to make much of them, and so dismissed them; but the King's sister invented new matter against them, & persuaded her brother to send the Emperor word theref, which he did: then the Emperor gave him authority to punish them as he thought good, whereupon the King put them both to death. But after understanding the truth, and that Antipater, his son by another wife, practised all this with his sister, he put him to death, & within few days after died himself, his entrails being inflamed, and thereby his bowels rotten, raging at these accidents. Philip King of Macedonia, put to death his own son Demetrius, upon the false report and accusation of Persius his base son, and after, understanding how he was abused, died raging. Adelstan, first Monarch of England, after the entry of the Saxons, through the false report of his favourite, put his own brother to death. Francis, Duke of Britain, put his brother Giles to death, upon the false report of those that were messengers betwixt them, and after, he understanding the truth, put them to death also. Therefore as in 1 john 4. it is said: Believe not every spirit, but prove the spirits whether they be of God, or not: So a Prince should duly and throughly examine report, whether it be true or not, before he give credit thereunto, and especially if it concernelife: for innocent blood doth cry to God for revenge, as appeareth in the Apoc. 6. saying: How long, Lord holy, and just, judgest thou not, and revengest thou not our blood on them that dwell upon the earth. And Solomon saith, that the hands which shed innocent blood, are most odious in the sight of God, Prou. ch. 4. Likewise David affirmeth, Ps. 65. That God doth abhor abloody man. Therefore Junenal saith, that every stay which is made to give life to man, is good. And he that doth use to examine a report, made unto him, that toucheth a man's reputation, shall free himself from liars, for a lie cannot abide examination.   

CHAP. 13. A Prince to be merciful.  
A Prince therefore should incline himself to mercy, and pardon injuries, and avoid the vices which may draw him to blood, which chief are ambition, pride, choler, and subjection to a woman. Seneca saith, that forgiveness is a valiant kind of revenge. And the more powerful a man is, the more is his honour to forgive. And Pittacus the Philosopher doth affirm, that pardon is better than revenge: the one (saith he) being proper to the spirit, the other to a cruel beast. Therefore Alexander Magnus said, that a man wronged, had need of a more noble heart to forgive, then to revenge. And Cicero did more commend Caesar for overcoming his own courage, in pardoning Marcellus, then for the great victories against his enemies. The Emperor Adrian, attaining to the Empire, forgot and put away all the enemies he had before. Insomuch, that after he was Emperor, meeting one of his enemies, would not touch him, but said to him, thou art escaped. Augustus Caesar, having many enemies, by reason of the civil war, did not only pardon them, but advanced them to dignities and offices: and thereby won their love, and made them faithful. Hamilcar, having overthrown Splendius, General of the Mutineers against Carthage, pardoned the prisoners, and offered them service, or liberty to return to their country, which got him great honour, and love of many of his enemies. Scipio Affircanus, set at liberty all the Hostages he found in new Carthage, after he had won it by assault saying, He had rather bind men to him by good deeds, then by fear. And amongst the Hostages, there was a marvelous beautiful young Lady, who was contract to Allucius, Prince of the Celtiberians: Scipio commanded them both to be brought before him, and her parents came with great treasure to redeem her by ransom. But Scipio said to Allucius: my friend, understanding of the love betwixt this Lady and you, I have kept her for you, not touched in honour, & for recompense of this favour, I pray you be a friend to the Romans. Her parents then presented Scipio with great treasure, which through much importunity he was content to take, but bestowed it presently upon Allucius, who, not long after came to serve Scipio, with 1400 horse. Scipio likewise by pardoning Massima, his uncle Massinissa became and continued a friend to the Romans. So that mercy bringeth friendship, and cruelty hatred.   

CHAP. 14. A Prince not to be proud.  
PRide was the fall of Lucifer, the overthrow of Babylon, and the ruin of many a Prince, for, nemo superbus amat superos, nec amatur ab illis. A proud man loveth not the gods, nor is beloved of them. Pride produceth, sometimes cruelty, but always shame; for Solomon saith, when pride cometh, then cometh shame, but with the humble is wisdom, Prou. 11. Therefore God resisteth the proud, and giveth grace to the humble, jam. 3. Allades, King of the Latins, contemning the gods, devised how to make a noise like thunder and lightning, to make the people fear him as a god: but thunder and lightning falling upon his house from heaven, and a Lake joining upon his house, overflowing extraordinarily, he and his family were were all swallowed up. julius Caesar, after he was Emperor, grew so proud, as he was therefore killed by the Senators in the Senate. And the Emperor Domitian was so proud, as that he commanded in all his Proclamations and public speeches, these words to be used. Be it known unto you from your god and master; for which he was hated of all the world, and in the end killed The Emperor Caius set in his palace like Jupitur, with a Sceptre in one hand, and a thunderbolt in the other, and an Eagle at his side, a Cobbler seeing him, fell on a great laughter. The Emperor commanded him to be brought before him, and asked him at what he laughed; I laugh, said he, to see thy pride and folly. The Emperor laughed also at his answer, and punished him not, but delighted in his own pride. But Philip, father to Alexander Magnus, to avoid that vice, caused a child to cry unto him every day at his chamber door, before he went forth. Phllip, thou art a man mortal. Hieronimus, King of Sicily, being very young, was wholly counselled by his brother in law Andronodorus, who made him proud and arrogant and to contemn every one, and to give audience to none, nor to suffer almost any to have access unto him, but to give himself to all kind of voluptuousness, and to be cruel and bloody. Andronodorus, having brought him to this, conspired with others against him. The treason discovered, and one Theodorus called in question, therefore confessed, that he was of the conspiracy, and being upon the torture, knowing he must dye, accused (to be revenged of the King) the Kings most faithful friends and servants. To which the King giving credit, put them all to death, and immediately after, was killed by the Conspirators. Andronodorus presently seized upon Siracusa, thinking to make himself King. But he had such success therein, as he, his wife, and all his family, and all the line of the King, were quite extirped, as well innocents, as offenders. Timothae, a Captain of Athens, through his pride, did attribute all his victories, only to his own policy and wisdom. Whereupon (saith Plutarch) the gods were angry at his foolish ambition, and did never prosper him after, but all things went against him, and in the end he was so odiously hated, that he was banished Athens, Croesus, being in the height of his pride, most sumptuously set in his Throne, asked Solon, if ever he had seen a more gorgeous and glorious sight, yea, said Solon, both Capons, Pheasants, and Peacocks, for their colours are natural. Menecrates, a Physician, because he was excellent in his ●rt, grew so proud, as he caused himself to be called jupiter. But Philip, King of Macedonia, to make him know himself, invited him to a banquet, and made a Table to be provided for him by himself, which Menecrates seeing, was very joyful that it pleased the King to do him that honour, but when he see that in stead of meat, they brought him nothing but incense, he was ashamed, and departed with great anger. Yet this King grew a little proud after his conquest, insomuch, that he writ a sharp letter to Archidamus, son to Agesilaus, who answered him, saying: If thou measure thy shadow, thou shalt not find it to be grown greater since thou didst overcome Pride therefore cannot make a man great but odious.   

CHAP. 15. A Prince to be humble.  
CHrist did humble himself for us: therefore we ought to humble ourselves for Christ, who saith, He that doth humble himself shall be exalted, but he that doth exalt himself shall be humbled, Mat. 23. Humility therefore (affirmeth Seneca) is the handmaiden of wisdom For a wiseman is humble, if not humble, he is not wise. Caralus Magnus, to have ever before his eyes, the image of poverty and humility, did cause certain very poor men to eat always in his presence, their meat upon the ground. The Romans had a custom, that the Emperor, after a victory, was drawn in a Chariot with four horses, to the Capital and a Clown set besides him in the Chariot, who struck him every foot in the neck, saying: Know thyself. And when the Emperor was crowned one all ways came to him, and asked him, of what kind of mettle or stone he would have his Tomb made. And all this to the end the Emperor should be humble. The Emperor Constantinus Magnus, was of that humility, as he excelled all other Emperors and Princes whatsoever: Yet of that valour as he, subdued Licinius his Competitor, and many Pagan Nations. The Emperor Theodosius, being rebuked by S. Ambrose, for a great offence, did in such humility acknowledge his fault, as he did open penance therefore, willingly in the Church, where Saint Ambrose was ministering the Sacrament, and so was admitted to communicate. The Emperors, Valentinian and Justinian, were Princes of great humility, yet famous for their many victories. The Emperor Alexander Severus, was of that humility, as he would not suffer any to use other salutations to him, then to say, God save thee Alexander. Scipio, prevailing in Spain against A sdruball, the Spaniards called him King, which Title he refused, saying: it was sufficient for him to be called their General. Agathocles, King of Sicily, because he was but a poor Potter's son, caused himself to be served with vessels of earth, amongst his vessels of gold and silver, to show his humility, and what he was. Julius Caesar, Augustus Caesar, Claudius, Domitian, Galba, Traian, Alexander, and many other Princes, were of that humility, as they gave continual audience themselves unto the people, to the great content and comfort of the people. And Octavius Caesar, did fit daily in judgement himself, and did abhor the title of Lord, insomuch, that when said to him, O good and gracious Lord he reproved him sharply therefore. And the more humble that a man is, the more is he in the favour of God, who, as Saint james saith, chapter 3. doth resist the proud, and giveth grace to the humble.   

CHAP. 16. A Prince not to exceed in anger.  
ANd a Prince to be too passionate, and too choleric, is dangerous, for choler sometimes burneth and drieth up the veins, and taketh life, sometimes it blindeth the understanding, and taketh away sense and reason, whereby many a time sudden mischief is done, that bringeth long and too late repentance, for the mind doth not easily see the truth (saith Sallust) where passion and affection beareth sway. Therefore a Prince especially, should learn to know himself, and his imperfections: for Plato saith, that the perfect duty of a man, is first to know himself. And the first Precept that was written in the Temple of Apollo at Delphos, was, Know thyself. And knowing himself, he must then labour to command himself, and make reason rule nature. Agesilaus, did more glory that he could command himself, then in that he was a King. For he that is slow to anger (saith Solomon) is better than the mighty man: and he that ruleth his own mind, is better than he that winneth a City, Prou. 16. Yet moderate ire (saith Plutarch) doth second valour and fortitude. To avoid choler, Athenodorus the Philosopher, counselled Augustus Caesar, never to do, or say, any thing when he was angry, before he had repeated the twenty four letters of the A, B, C; thinking by that time his choler would be appeased. Virginius, being chosen General of the Roman Host, refused it, fearing to exceed in choler against Appius Claudius, his enemy. Crotis, King of Thracia, having a present brought unto him, of many fair vessels of glass most curiously wrought, after he had well recompensed the gift, did break them all himself of purpose; fearing lest through choler, (to which he was subject) he should too severely punish any of his servants, if they by chance should break any of them. But the Emperor Valentinian was so overcharged with choler, that he fell into such a rage against certain Ambassadors, as he lost his voice and speech, and so was carried to his bed and let ten blood, but bled not, choler having burned and dried up the veins, and so died.  
Patience therefore is a happy virtue, by which a man may preserve his body, and possess his soul, saith Christ, Luke 21. In your patience you shall possess your souls. And to attain to this virtue, Diogenes asked alms of the Images in Athens, to make him take denial patiently. Aristotle, being told that one railed on him, was not moved, but said, when I am absent let him beat me also. And Socrates, being abused, spurned, and kicked by an insolent fellow, and seeing his friends offended therewith, said: How now my Masters, if an Ass had kicked and given me a rap on the shins, would you have me to yerk out, and to kick him again? Antigonus, hearing his Soldiers revile him behind his pavilion, said to them, you knaves, could you not go a little further off, when you meant to rail upon me? One Nicanor railed upon Philip King of Macedonia, for which his Counsel would have had him severely punished, but the King very patiently answered, first let us see whether the fault be in him or in us. And understanding that Nicanor had deserved well, and that he had never given him any thing, sent him a rich gift. After which, Niconor spoke very much good of the King: Whereupon the King said to his Counsel, I see well that I am a better Physician for backebiting than you are: and that it is in my power to cause either good or evil to be spoken of me.   

CHAP. 17. A Prince to be moderate in his diet.  
NAture is content with a little, therefore if a man do either eat or drink, more than sufficeth nature, it is superfluous, and engendereth evil humours, corrupteth the body, and weakeneth the spirits and understanding: for Diogenes saith, that the wit is made dull with gross and immoderate dealing. And Plato affirmeth, that those who use to eat much, although they have a good wit, yet cannot be wise. The reason is, saith Plutarch, because the body being full of meat, corrupteth the judgement in such sort, as maketh a man neither fit to give counsel, nor to govern in a Commonwealth, nor to do any good work. The Emperor, Octavius Caesar, had therefore ordinarily at supper, but three dishes of meat, and when he fared best he had but six. And the Egyptians in their feasts and banquets, had a dead body dried, brought in amongst them, that the sight thereof might contain them in modesty, and make them temperate in their feeding. Ada, Queen of Caria, sent Alexander Magnus' certain skilful Cooks, whom he refused, and sent her word, that he had better than they were; namely, for his dinner, early rising, and walking a good while before day, and for his supper, a little dinner, for in those days they did commonly eat but one meal a day, as appeareth by Plato, who, being demanded if he had seen any new or strange thing in Sicily, said, that he had found there a Monster of nature, which did eat twice a day, meaning Diogenes the Tyrant. Agesilaus, King of the Lacedæmonians, passing his Army through the Country of Thracia, they presented with meal fowl, baked meats, and all other sorts of delicate meats and conserves. The meal he was willing to take, but not the rest, yet through great entreaty, he accepted of all, and gave all and gave all (saving the meal) to his slaves, and being asked why he did so, he said, It is not convenient for men who make profession of manhood and prowess, to eat such delicates; for by pleasure, delicate meats and drinks, the courage of man is abated. Therefore Xerxes, after he had taken the great City of Babylon, would not put the people to death, but to be revenged of them, commanded them not to exercise any Arms, but to use and give themselves to all pleasure, feasting, and drinking. So that by this means, they grew to be most vile and base people, whereas before they were most valiant. And by the great feasting and drunkenness in Siracuse in Sicily, the Romans took the town and spoilt it. The Emperor Vitellius, was very riotous in his diet, insomuch, as at one supper, he had 2000 several kind of fishes, and 7000 dishes of foul, but what followed? Soon after he was openly put to death by Vespasian. Caligula likewise, in riotous banquets, in making sweet baths, and in other vain and frivolous expenses, spent in one year, 67 millions of crowns, and in the end was killed. Nero also was prodigal in the like charges and banquets, & sumpuous attire, never wearing one garment twice. And Sabina, his wife had daily the milk of 500 Asses to bathe her in, but their ends were pitiful. The Emperor Adrianus, was riotous in his youth, and thereby diseased in his age, which forced him to use many Physicians and medicines, but could not be cured. Therefore good order and temperate diet, prolongeth the life, and preferueth wisdom. Early rising also (saith Plato) and much watching, are profitable to keep a man in health, and to augment his wisdom. It doth withal increase devotion, for then a man shall find himself most apt to serve God.   

CHAP. 18. A Prince to be continent of life.  
But if he serve his belly with immoderate, and too great delicates, and pamper his flesh too much, it will (besides dulling of the wit) make the flesh rebel against the spirit, and fall to incontinency, a vice whereof a Prince ought to have a special care, that he give not himself to the lust of the flesh; for it is a devouring fire till all be consumed, and rooting up the seed of good works, saith job 31. And Luxuria eneruat vires, effeminate artus. It will make him weak and effeminate, and destroyeth both body and soul, losing thereby also sometimes, both life and kingdom: for by adultery, Roderigo, last King of the Goths in Spain, committed with the wife of julian, Earl of Cewta, when he was Ambassador in Africa, he, for revenge, brought the Moors into Spain, who thereupon subdued the Country. Osibright, King of Northumberland, ravished the wife of one Barn, who, to be revenged, brought in the Danes, slew Osibright, and made great spoil in the land. The Emperor Claudius, married his brother's daughter, and she herself poisoned him. Syphax, King of Numidia, transported with the love of Sophonisba, falsified his faith, lost his Kingdom, and life in prison. Locrine, King of Great Britain, put Guendoline his wife away, and married Estreld, daughter to King Humber, but Guendoline killed her husband in battle, and drowned Estreld and her daughter in Severne. The Emperor Commodas, kept three hundred Courtesans, and in the end by one of them, and one of his Parasites, was strangled. Childericke, the third King of France, for his libidonous life, which made him careless in governing the Commonwealth, was deposed. And Lewis the sixth, King of France, for his adultery, was poisoned by Blanch his wife: Heliogabalus, for his libidonous and vicious life, thought he might make an evil end, and therefore if in case he should be pressed by his enemies, he had poison ready kept in precious stones: he had also halters of silk to hang himself: and sharp knives of precious mettle to kill himself: and he built a high Tower, richly gilded, to break his neck upon, if he listed: yet all these devices failed him, for he was strangled by his Soldiers, and trailed up and down Rome. This is the end a libidonous Prince may look for. But wise and virtuous Princes will avoid that vice. As did joseph, who having the wife of Putiphar in his power, would not touch her. No more would Abimelech fair Sara. Nor David the Ebritian Sunamite. Nor Scipio the Lady; who was Hostage in Carthage; Nor Dionysius, the wife to Phocius: Nor Alexander, the daughter of King Darius: Nor Augustus, Cleopatra.  
And as it is hurtful for a Prince to be alured by a woman to folly, so it is not good for him to be led by the counsel of a woman. For Aristotle saith, that part of a woman's understanding in which consisteth counsel, is imperfect. Therefore neither the Romans, nor the Lacedæmonians, did ever admit a woman into Council. Yet Theodora, after the death of her husband, the Emperor of Constanstinople, was chosen Empress, and had the only government of the Empire. Which without the help of any, she governed in great peace and prosperity two years, and then died, to the great grief of all her subjects, who repent them not to be governed by a woman.  
The Empress likewise, Zenobia in Asia, was a most singular rare woman. For Obdinato, her husband, chosen in Asia for their Emperor, and after killed by his kinsman she took upon her the government, and governed very well. She was constant in her enterprises, faithful of her word, liberal in her gift, just in giving sentence, severe in punishment, discreet in her speech, grave in her determination, and secret in that she did. She loved not to ride in a Litter, but on horseback: she was of stature tall, slender bodied, her eyes great, her forehead large, her face somewhat pale, her mouth little, and her teeth small. After she was conceived with child, she would not company with her husband, saying: that a woman ought not to marry for pleasure, but only for procreation. She did eat but once a day, and that at night: she drunk no wine, but water compounded more costly than wine: when she went to Camp, or to battle, or to skirmish, she was armed, and ever when there was any service, she would be amongst them.  
In the end, the Emperor Aurelianus besieged her, took her prisoner, and carried her in his triumph to Rome, yet pardoned her for her virtue and valour, and gave her certain possessions to live upon. She lived ten years after, as greatly honoured and beloved as Lucretia, of all the Roman Ladies. But this is (as the Spaniard saith) una golondrina que non haze verano. One Swallow which maketh no Summer. Yet I could not but set down here her perfection, she being such a mirror for all Ladies.   

CHAP. 19 A Prince to beware of Parasites.  
But there is another creature about a Prince, more dangerous than a woman, and that is a flatterer, who never sings other song then placebo, soothing a Prince in whatsoever. Apelles drew the picture of a King (which he sent to Ptolomeus) set in a chair of Estate, with great hands great ears, and besides him Ignorance, Suspicion, a Tale-teller, and Flattery: these will labour to be about a Prince, therefore a Prince must labour to avoid them. For an envious and backbiting Tale-teller, and a Flatterer, are two most dangerous beasts: for Diogenes saith, that of wild beasts, a backbiter biteth the sorest, and of tame beasts, a flatterer.  
And Hermes, the Philosopher saith, that as a Chameleon can change himself into all colours saving white: so hath a Parasite all points saving honesty, for he windeth himself into favour by any means, especially of pleasure, procuring any kind of mirth and delight, and by humouring the party.  
For Alexander Magnus, and Alphonsus, King of Arragon, having each of them somewhat a wry neck; the one by nature, the other by custom, the flatterers and Courtiers held their necks on the one side. And like as worms breed most of all, and soon in firm, tender, and sweet wood: even so for the most part, the generous and gentle natures, and those minds that are more ingenuous, honest, amiable and mild than others, are readiest to receive and nourish the flatterer that hangeth upon him. And Plato saith, that he who loveth himself, and hath a good conceit of himself, can be content to admit another to flatter him. But when a Parasite seethe nothing to be gotten, than he is gone, being like to louse: For as these vermin never haunt the dead, but do leave an● forsake the corpses so soon as the blood is extinct and deprived of vital spirit: so a man shall never see flatterers approach to those that are in decay, whose state is cracked, and credit lost. But where there is power and authority, and glory in the world: thither they flock, and there they grow and show themselves most malicious, sometimes by speaking evil of others. For Medeus, the chief Captain of the flatterers, about Alexander Magnus, teached his Scholars to cast out slanders boldly, to bite others, for (said he) though the sore may heal up, yet the scar will remain and be ever seen. By these scars of false imputations, Alexander being corroded and eaten, put to death Calisthenes, Parmenion, and Philocas, his true and faithful friends. The Emperor Commodus, after the death of his father, was led by Parasites, and upon their false reports, put to death most of those that were grave Counsellors to his father, and also many of the Senators, and committed the government of all his affairs, to Perennis, and himself followed his pleasure, which brought him to the end you heard before. The Emperor Dioclesian, basely borne in Sclavonia, was in his youth very ambitious, and desirous of honour, and from a poor Soldier, came to be Emperor, and then made the people honour him as a god, and to kiss his foot, whereon he did wear guilt shoes, set with pearl and precious stones after the manner of the Persian Kings. But seeing in the end, himself wonderfully abused by the flatterers of his Court, and that he could take no order for them, they had him so besieged in their hands, he gave over the Empire, and retired himself to his house in Slcavonia, where he lived ever after, a very private life, delighting himself with Gardens and rural works. But the Emperor Caligula, took a better course with his Parasites, for one Afrianius Potitus, and Afranius Secundus, made a show of great sorrow for him when he was sick, and swore by the gods that they would very willingly dye for his recovery. The Emperor knowing they did but flatter, said then little, but being recovered, called them before him, and said, my good friends, I have found that you are in favour with the gods, for since your vow for me, I have recovered, but fearing I should fall sick again, if you accomplish not your vow, I sent for you to dye, desiring you both to take your deaths patiently, and so presently put them to death. Plutarch writeth, that Dionysius, the Tyrant of Sicily, delighting in his own Poems, asked diverse Philosophers, how they liked them, they all flatteringly, highly commended them, saving one, who said plainly, that it was a shame to hear them, they were so bad. Whereat the Tyrant offended, commanded him to the Mines, there to work amongst the condemned men: but being released by means of his friends, and again in the King's presence, when he demanded the opinion of the Philosophers, in another of his Poems, and they all extolling it above the Skies, he cried to the guard of the Tyrant, saying: Come my masters, come carry me away to the Mines again, for I cannot endure this foolish flattery. The King by chance, being then in a good humour, was not offended, but turned it to a laughter. Curtius saith, that the states of Princes are oftener overthrown by flatterers, then by force. It is a happy thing therefore for Princes to have those about them that will not flatter, but tell them the truth. For what (saith Seneca) wanteth he that hath all? marry one to tell the truth. Therefore the Emperor Gordian said, that that Prince is very unfor tunate who hath not about him, those who may plainly tell him the truth. For a King knoweth not what passeth, but by relation of those that converse with him. Theopompus, being asked how a Prince might preserve his Kingdom, said, by giving his friend's liberty to speak the truth, and in keeping his subjects from oppression. Phocian dealt plainly and like a faithful servant with King Antipater, telling him upon occasion, that he would do him any service possible, but could not be to him both a friend and a flatterer. Themistocles in like manner, seeing Euribiades taking up a staff to strike him for his free speeches, said, strike me, so you will hear me after.  
A Prince therefore must permit freedom of speech, if he mean to hear the truth, and give no care to flattery. Pessenius Niger, a Roman Captain, hearing one praise and flatter him in his Oration, said to him, go, go, writ the praises of Marius, and Hannibal, & other old and valiant Captains that are dead, that we may imitate them, for it is a mockry to praise them that are alive: and as for me, I will do good whilst I live, and be praised when I am dead. Yet Agesilaus king of Sparta said, that he liked to be praised of those friends, who would not also spare to blame him, when occasion should serve.   

CHAP. 20. What kind of persons to be of a Prince's Counsel.  
A Prince should be very careful in making choice of his Counsellors. For Plato faith, that many Princes are undone, because th●y want faithful friends and servants to counsel them. Therefore Alfred king of England, sought out the wisest, and most learned men to be about him. Alexander Severus likewise made choice of honest and vertnous Counsellors, and dilplaced the vicious, and sought to know the truth of all things that passed in all places and Provinces of the Empire. Fredericus Furius opinion is, that Counselors to a Prince ought not to be under thirty years of age, nor above sixty. For (saith he) before he be thirty his understanding is not settled, his experience llitle, his presumption great, his heat much, his thoughts light, and not of sufficient gravity. And that after sixty years his memory faileth, his understanding weak, his experience turned to obstinacy, his his heat little, lonsing oacasion, his thoughts wearied, and able to take no pains nor travel. Howbeit some have been able and sufficient enough after they passed that age, as Camillus who though he were of very great years, yet was chosen Dictator: they finding his memory good, and his senses perfect: So many others have been since his time. And Frederieus Furius saith moreover, that a Counsellor to a Prince ought to be either of a choleric, or of a fanguine complexion, for that those of that temper (saith he) are witty, have good memory, can discourse well, are of good judgement, most loving, affable, loyal, liberal, and of great courage: and that the melancholic are base minded, vain, enemies to noble thoughts, malicious, superstitious, and fantastical. And Socrates saith, a Prince ought not to trust him that is covetous, nor him that is a flatterer, nor to make a passionate, or a too choleric man of his counsel, nor a drunkard, nor any that is subject to a woman. For it is not possible (saith he) that they should keep close his secrets. And Pythagoras saith, it is impossible for him to obtain wisdom and knowledge, that is in bondage to a woman: therefore the Emperor Alexander Severus would never admit any Counsellor, or other officer, whether he were of Noble parentage, or had done him great service, or were commended to him, unless he were of good reputation, learned, of good experience, and of good life. And better to inform himself hereof, he caused wrighting to be set up in common places of the streets, desiring thereby the people to show some cause, if they could, why such a man should not be admitted to such a place and office, and would not suffer any office to be sold, because justice should not be sold. Yet the Emperor Vespasian at the beginning of his reign gave the chief offices & dignities to the greatest thiefs he could find, and being asked why he did so, answered, that he used them as a sponge, for when they were full he would wring them, and confiscate all they had, and hang them. Some Princes do place thecues in authority, not knowing them, but being discovered, it were happy for the common wealth, and good for the Prince, if they were used as Vespasian used his. And julian the Apostata placed a cruel and troublesome judge at Alexandria in Egypt, and being told he was unworthy to govern: it is true, said he, and therefore I placed him there, that he may plague them as they deserve, they being a troublesome and wicked people, but good men are always to be placed in government, that the wicked by example may amend, or be punished, and the good preserved. For Pictatus reputed that common wealth to be well governed, in which wicked men might bear no authority. And a Prince is to have some for Counsel, some for execution, for very seldom doth it concur in one man to have wit to disoourse well upon any matter in Counsel, and to have judgement to execute that which by Counsel is determined. The Captain Picinio was in consultation of a weak judgement, but in executing any thing resolved upon by Counsel, very ready. Francis the first, King of France did exceed all his Counsel in consultation: but in his execution was not answerable to his advice. Pope Clement the 7. did exceed all other in Counsel; but in executing was inferior to every one. And as it is necessary that a Prince should have a grave and wise Counsel: so is it requisite he should have some about him for his pleasure. So Alexander Magnus, when he went into Asia against Darius, took with him two of his most special friends and servants, Craterus and Hephestion, very different in complexion, and in condition: for Craterus was grave, severe and stoic, and only cared for matters of State and Counsel, being one of the King's principal Counsellors. And Hiphestion was a young Gentleman of good complexion, gallant, active, and full of sport, and only cared how to recreate the King. So that Craterus was called a friend to the King: and Hephestion a friend to Alexander. But a Prince had need to be very careful in choosing of his friend, to be inward and familiar with him. For Augustus Caesar did not receive a man to his amity and familiarity, but first did prove him, and sound his virtues, fidelity and loyalty, and those who he knew to be virtuous, and that told him freely the truth in all things, and that did not flatter, and that employed themselves willingly and sincerely in his affairs, and after having had good proof hereof, he received them for his friends. Alcibiades, to try his friends, made them one after another believe, that he had killed a man, and they all refused to endanger themselves for him, saving one Calias. The Emperor Constantius to make proof of his friends, made show to abandon Christian Religion, and to turn to Idolatry, he was instantly applauded by a great number, whom presently he banished the Court. For a Prince shall never want followers in any thing. The world counselling those that serve Princes to please them in whatsoever, though it redound to the loss of their souls, and ruin of the commonwealth, for so they shall obtain honour, riches pleasure, and quietness: but what is their end? Ducunt in bonis dies suos, & in puncto ad ●nferna descenaunt, saith job. 21. They lead their d●yes in pleasure, and in an instant descend into hell. For when they shall say peace and security, then shall sudden destruction come upon them, saith Saint Paul, 1. Thes. 5. And David saith, Psal. 36. Vidi impium superexaltatum, & elevatum sicut Cedrum Libans, & transiut eum. & non est inventus loeu eius. I did see the impious mightily exalted and raised on high as the Cedar tree, and I passed by, and presently he was gone, I sought him, and his place was not to be found. Saint Augustine therefore affimeth, that it is better to suffer torments for speaking the truth, then to receive great rewards for flattery. And Saint Chrysostome saith, Fear not them that kill the body, lest for fear of them, thou speak not the truth freely. And as Counselors ought to have freedom of speech: So Predericus Furius doth wish a Prince, for trial of his Council, to ask counsel sometimes in things contrary to the good of the Common wealth, and to his own intention.  
And Demetrius Phelarius counselled Ptholomeus King of Egypt, to read books which treated of Kings and Common wealths, for that in them be should find many things which his Counsel and families durst not tell hid. But Aristeus saith, that the greatest and best guard a Prince can have, is to be accompanied with a great number of just and expert Counselors, who through mere love, setting their own particular commodity apart, regard only the profit and welfare of the Prince and common wealth, speaking freely what they think. For Counselors, saith julius Caesar in one of his orations to the Senate, should not be led by malice, friendship, anger, nor mercy. And if they concur in one lawful opinion, though the Prince be opposite, yet it is fitting he should yield to them. For so did the Emperor Marcus Antonius, saying: It must be as You will: for it is great reason, that I being but one, should follow your opinion, than you being many, Wise and Learned, should yield to mine.   

CHAP. 21. Not good to commit the charge of the Common wealth to one Counsellor only.  
But it is very dangerous for a Prince to be led by the advice and counsel of one only, or to commit the government of the Common wealth to one Counsellor only. And so Commines doth witness, saying: that A Prince ought to have many Counselors, and not commit any cause of importance to one only, and that all his Counselors should be equal in favour: otherwise, if he be led only by one, and make no account of the rest, not giving them equal hearing, he may endanger himself, as did Hieronimus King of Sicily, who was only counselled by his brother in law Andronodorus, who made him odious to all the Kingdom, and then killed him.  
Stillico likewise governed all under the Emperor Honorius. And to get entrance to make himself Emperor, took pay from the Goths, of purpose to make them rebel which thereupon they did, and by the aid they got, spoilt Thracia, Hungaria, Austria, Sclavonia, and Dalmatia: Stilico, though he might, yet would not quite over throw them, whereof Honorius being informed, put to death both Stilico and his son. Under the Emperor Commodus first Perennis ruled all, and for displacing the Nobility, and preferring base persons, was killed by the soldiers. After him Cleander managed all, and a great famine and plague being in Rome, the people imputed the cause thereof to him, and thought to kill him: He to appease this stir ran upon the people with the Emperor's horsemen, and killed a great number of them. The Emperor fearing himself, sent for Cleander, presently cut off his head, and sent it to the people, wherewith they were appeased, yet in the end Commodus himself was killed. The Emperor Severus permitted Plautianus to govern all under him at his pleasure, who in the end practised to kill him, and his two sons. But Bassianus the Emperor's son understanding thereof, and that his Father meant to pardon him, killed him in the Emperor's presence. The Emperor Galba was a good Prince and wise, yet suffered himself to be only governed by Titus junius, Cornelius Lacus, and Icellus Martianus, who by their wicked government made the Emperor to be hated of all estates, and therefore the people murdered him. This Emperor was the more hated because he entertained Halotus and Tygenlinus, who were principal servants to Nero, and instruments in all his wickedness. So Otho likewise Emperor after Galba, though he thought by good words and liberality to get the hearts of the people, yet did they hate him, for that he had some about him, who had been instruments and Counsellors to Nero. The Kings of France for forty years, giving wholly to their pleasures, permitted the Mayor of the Palace of Paris to govern all at his pleasure, which gave opportunity to Pippin to make himself King: Who being wise, virtuous, and well beloved, was thereby admitted their King. But the Emperor Tiberius giving himself to pleasure, and committing the government to Seanus, who grew proud thereof, and took upon him as he had been Emperor, and had statues made him, before which they offered sacrifice, and happy were they that had his favour: The Emperor hearing of his pride, and insolency, committed him to prison: then those that did most honour him, contemned him, and spoke evil of him. And the Emperor put both him, and all his children to death Zoticus had that credit with Halingabalus, as he was held Lord over all the rest, his counsel as a Law, and by his direction all Offices were sold: He made Consuls the sons of slaves and base men. And King Attolus gave himself so to his pleasure, as one Phylopaemen governed him as he listed. Insomuch that the Romans, when they did see any ship of Asia come by, asked if the King was still in the good grace and favour of Phylopaemen. But Charles the seaventh King of France, having diverse wise, and faithful Counselors of mean parentage, at the time he had civil War with the Duke of Burgundy (whom the Duke of Britain secretly favoured) moved the Dukes to peace, who answered, if the King would remove his Counselors from him, and take others, that they would accord. Whereupon the King's Council persuaded him to accept thereof, and they most willingly refused the Court, and retired themselves to their own houses, and so the War was ended. Therefore a Prince should take care for the good education of his Nobility, and honour the Noble and worthy families; whereby they may continue in the Virtue and Valour of their Ancestors, and the Prince thereby be the better served. In Rome there was a Law made, called Prosopina, by which the offspring of Siluius, of Torquatus, and of Fabricius, were more honoured and privileged then any other, because they were ancient Families, and more valiant than others: They had a Law also, that those who were descended of wicked persons, as of Tarqvinius Superbus, of the Consul Escaurus, of Catelin, of the Censor Fabatus, and of the Traitor Bicinus, should bear no Office in the Commonwealth, nor dwell within the circute of Rome. But Nobility marrying basely, do oftentimes degenerate. For when nature (saith Plato) produced man, she gave unto him three properties of the metals, as to those that were fit to govern the people, the property of Gold: To them of force and valour, to defend the Commonwealth, the property of Silver; and the property of Iron and Brass to handycraftes men; and common people, to work and labour. And he saith, that marrying the Noble with the Ignoble, is to mix good metal with base mettle, which is the overthrow of Nobility, and changing of government of the Commonwealth. Therefore he counselleth every o●e to marry with their equals, Nobles with Nobles, and ignobles among themselves.   

CHAP. 22. A Prince not to place a Stanger in Authority.  
A Prince is also to have special regard that he gives not a Stranger authority in the Commonwealth, nor trust him too much. For the ancient Romans would never give any charge or Office in the Commonwealth to a Stanger: Insomuch that after the Battle of Cannae, for want of sufficient men to be Senators in Rome, Spurius Curulius making a motion to have had some of the Latis chosen for Senators, they would not agree thereunto, but all hated Spurius for that motion. And William King of Sicily, descended of the house of France, making a Frenchman his Chancellor, the Noblemen much grieved thereat, conspired, and in one night killed all the Frenchmen in Sicily, in Apulia, and in Calabria. Charles the 8. King of France expulsed the Spaniards out of Naples by the help of the Neapolitans, and placed Frenchmen in all authority and government there. Whereupon the Neapolitans grieved, made a general revolt, and did drive out the Frenchmen again. The Duke of Britain having married an English woman was so affected to the English, as his subjects much disliked thereof, and he mistrusting th●m, sent for Englishmen to govern under him, but before they came, his own subjects seized upon all the Forts and Towns in Britain, and forced the Duke to fly into England. The Prince of Wales placing Englishmen in all Offices and authority in Aquitaine, made the Countrymen grudge thereat, and in the end revolt, by which means Aquitane was lost. Alexander King of the Epirots, giving entertainment to a number of the Lucamans' banished out of their Country, and after making War against their Country, thought he should be well served by them, who promised to yield their Country into his hands, but they made a secret compact with their Countrymen to the contrary, for drawing the King into a convenient place for their purpose, they shown themselves his enemies, and he swimming a river, to escape, in landing was killed by one of them. The Emperor Gordian making an Arabian his Lieutenant called Phillipus, a man of base parentage, he procured the Emperor's overthrow, and in the end killed him most barbarously. Charles Duke of Burgundy was betrayed by an Italian the Earl of Campobach, and killed before Nancy.   

CHAP. 23. Dangerous for a Prince to take aid of a Stranger.  
ANd if a Prince take aid or succours of a stranger stronger than himself, he may thereby endanger his estate. For the Esterques called but to aid the City of Vulture, subdued it. The Herules, Goths, and Lombard's, called into Italy for succours, became Lords thereof. So did they of Franconia with their King Pharamont; by the Gauls, now France. And the Saxons did the like by England. The Turks in like manner got the East Empire; and Hungaria, called first in by the Emperor of Constantinople, and by the States of Hungaria. Cairaam a Pirate called by the Inhabitants of Alger, to expel the Spaniards, after he had vanquished the Spaniards, slew Selin Prince of the Town, and made himself King, leaving the estate to his brother, Aradin Barbarossa. Saladin a Tartarian Captain called by the Calipha and Inhabitants of Cair, to drive the Christians out of Soria, after the Victory against the Christians, slew the Calipha, and became absolute Lord thereof. The Romans called into Sicily, by the Mamertins or Campanois, to aid them, did subject both them, and all Sicily in the end. Francis King of France, had a de of Soliman the great Turk, against Charles the fifth, who fearing by continuing the War, that the Turk might get that footing, as to overcome all Christendom, made peace with France. But then the Turks Bascha being in Marcelles, the King of France could not get him out, before he had succours from the Emperor: who was forced to aid him. Therefore when Pope julius the second, Maximilian the Emperor, Ferdinando King of Spain, and Lewes King of France, had entered league against the Venetians: Selin the great Turk, offered to send the Venetians succours, which they refused, fearing that accepting thereof, they should be in danger of the Turk.   

CHAP. 24. A Prince to get and keep the love of his Subjects.  
A Prince therefore, to the end he may be strong at home, and need no Foreign force, should always respect his own subjects (especially men of worth and service) as well in peace as in War, that he may win the love and hearrs of his subjects, the meanest whereof may be able to do him some kind of service, at one time or other. For Seneca saith, that the only inexpugnable force of a Prince, is the love of his subjects. Wherefore the Emperor Marcus Aurelius, in his speeches to his Council, commending his son unto them, said: It is not the abundance of money and Treasure, nor the multitude of soldiers that maintaineth a Prince, and causeth him to be bayed, but the love of his subjects. For those (saith he) do only long and sarely Reign, who do engrave in the hearts of their subjects, not a fear by force and cruelty, but a love by bounty and liberality. And those that willingly yield to obedience, and are not contrayned by servitude, ought not to be suspected of the Prince. And subjects (saith he) never refuse to obey but when they are used withviolence and contumely. Mesissa King of Numidia exhorting his sons at his death to keep amity and concord amongst them, said: It is not the great forces, nor Armies, nor great Treasure by which a Prince should preserve and maintain his estate, but friends, who are not gorten by force of Arms, nor with money, but by good usage and loyalty.  
And Cornelius Tacitus saith, that a Prince can have no greater, better, nor fit instruments to keep and conserve his estate, then good friends: Wherefore a Prince should have care always of his subjects, and use them well. For Antonius Pius would say, that he had rather preserve one of his subjects, then kill a thousand of his enemies. And Pribagoras affirmeth, that subjects are to the Prince, as the Wind to the fire, for the stronger the Wind is, the greater is the fire: So the richer the Subjects be, the stronger the Prince. But where Matchevils' principle taketh effect, there the subjects must be made poor by continual Subsidies, exactions, and impositions, that the people may be always kept under as slaves, and fear the Prince, which course extinguisheth the love of the people towards the Prince, and engendereth hatred. Therefore Pythagoras counsel is better: And a Prince to enrich his subjects, the only way is to keep them in peace, without quarrels, and dissensions, and too gricuous exactions. Therefore Philip Commines blameth greatly such Princes as do not seek to compound and end dissensions and quarrels amongst their greatest subjects, but rather do nourish the one part, wherein they do but set their own house on fire, as did the Wife to Henry the sixth, taking part with the Duke of Somerset, against the Earl of Warwick, which caused the War betwixt the House of York and Lancaster. Likewise Charles the seaventh King of France, being Dolphin, taking part with the Duke of Orleans, against the Duke of Burgundy, was the cause that the Duke of Burgundy brought Henry the fifth into France. And for exactions, the Emperor Augustus made a Law called Augusta, that no payment should be exacted of the people, but for the profit of the Commonwealth. And when Marcus Antonius laid a double tax upon the people, they answered, That if he would have two taxes in one year, he must give them two Summers, two Harvests, and two Vintages. For the people cannot endure to be overcharged: if they be, great inconvenience may grow thereby. For Philip Le Bell King of France, being received in Flanders as Lord thereof, charged the people with excessive taxes, and suffered the French to commit all insolency and injuries against the people, favouring the Nobility, and exempting them from all taxes, impositions, and charges, whereupon they of Bruges begun to revolt, and killed all the French in the Town. After this the Flemengs overthrew the forces of King Philip, and freed themselves from the French.  
Therefore if the Prince's Council, or Nobility, do yield to have any thing imposed upon the people, it is fitting they should not be exempt, but begin and lay it first upon themselves as the Romans did, for the people murmuring against the Consuls for imposing a great charge upon them, Consul Levinius said: As the chief Magistrate is in honour above the Senate, and the Senate above the people, so ought he to be a guide, and the first to submit himself to endure all kind of pain and trouble: For if thou wilt impose a charge upon thy inferior, first begin and lay it upon thyself, and the rest will more easily follow: therefore let us begin with ourselves, said he, and so they did. The great impositions the Prince of Wales laid upon the Councrey of Guienne, was a great cause of the loss thereof. The Duke of Orleans Govenour of France for Charles the sixth, was extremely hated of the Parisians for a great imposition he laid upon them, for reformation whereof, the Duke of Burgundy levied great forces, and in the end caused the Duke of Orleans to be killed.  
The Duke of Anjou regent of France, laying a great imposition upon the people, a Collector thereupon demanding a Denier of a poor Woman for a basket of Herbs, which she refusing to pay, he forced to take her Herbs, but she crying, was rescued by the people, and an uproar did arise, which did great hurt before it could be appeased. The Earl of Flanders likewise, laying a great imposition upon the people, made them rebel against him. And Lewes the twelfth King of France, making War against Lodowicke Sforce Duke of Milan, who knowing himself to be very edious to his subjects, for his great exactions and impositions, and fearing that they would abandon him, assembled the people at Milane, and to gain their good wills, remitted diverse taxes which he had imposed upon them, and gave them many reasons and excuses for his former proceed. But such hatred they had conceived against him, as all would not serve, for within few days after, they took arms, called in the French, killed his Treasurer, and made him flee. When the Battle of Cressy was fought, the people of France were in extreme poverty, by reason of the evil government of the public Treasure, of the falsehood of the Treasurers and Magistrates (who enriched themselves by the poverty of the people) and of the increase of Taxes, Subsidies and Impositions, which orew the people into despair (oppressed also with Famine and Plagues) that when the King would have levied an other Army, he could not get the French to it. A Prince therefore should love and cherish his Subjects, but not oppress them. For Tiberius' Nero, when some persuaded him to take great Tributes of the Provinces, said, that a good shepherd should shear his sheep, but not devour them. And Lewes the ninth King of France, his chief care in sparing was to ease the people by abating the Taxes and Subsidies laid upon them by his Predecessors. And that State (saith Thales) is best ordered which hath it, neither too wealthy, nor too poor Citizens.   

CHAP. 25. Who to have the charge in War.  
FOrce and Valour most properly should belong to the Nobility, and they thereby defend the people, and be their Leaders in War. Therefore for a Prince to take that charge from them, or to displace them, if they be sufficient, is not convenient. For Perennis having the whole government under the Emperor Commodus, displaced all the Noble Captains, and put other base persons in their rooms, whereat the Army being grieved, pulled Perennis in pieces, as an enemy to the Common wealth. Anno envying the glory of Mutines● took his charge from him, and gave it to his own son. Whereupon Mutines practised with the conful and betrayed to him the Town of Agrigente in Sicily, whereby all Sicily was brought in subjection to the Romans. Lewes the eleventh King of France, displacing the Noblemen and his good servants, and giving the Offices to men or base quality; civil War did arise, but the King presently acknowledging his error, restored them again. Yet it behoveth a Prince to be respective, and not to give a charge to a severe man. For sometimes a good Prince shall be hated for his wicked Governor, as was Scipio, for the cruelty of his Lieutenant Pleninius. And Lucullus, though he was wise and Valiant, and did many exploits against Mythridates, and Tygranes, two of the greatest Kings of Asia, yet was he so severe and uncourteous, as his soldiers loved him not, neither would obey him in the end. Whereupon the Romans set Pompey in his place, who by his courtesy and clemency won the hearts of his soldiers, and thereby brought all the East parts under the obedience of the Romans, and so reaped the fruits of Lucullus labours, and had the honour thereof with Triumph. Appius Claudius used in like manner great rigour and severity amongst his soldiers, insomuch as they would do nothing for him, though he put some of the Captains to death, but rejoiced to be overthrown, to dishonour him. And at another time the Roman soldiers, for despite they had against the Ten-men, suffered themselves to be vanquished. And Marcus Popilius conful subduing the Lygurians (now Genevois) rebelling against the Romans, raised their Town walls, took their armour from them; and sold them, and their goods: which the Senate thought to be a too severe and cruel part of Popilius, and an evil example for others to stand upon extremity, rather than to yield, or to trust to the clemency of the Romans. Therefore commanded all that were sold to be redeemed, their goods to be restored, they suffered to have armour, and Popilius to be called home, and his government given to another. Therefore a Prince for his Wars had need to appoint not only a wise, but a temperate and Valiant Commander. For (Plato saith) that a man temperate not endued with fortitude, falleth easily into cowardliness, and baseness of mind; and that a strong and Valiant man without remperance, is easily carried away with temerity and boldness. So was Flaminius overthrown and killed by Hannibal at Trasamene, for not staying to join his forces with the other Consul. And Minutius in the absence of Fabius, having charge and command over the Army, upon his rash attempt against Hannibal, had good success. Whereupon he would needs have the Army divided betwixt them, and have equal charge: to which Fabius condescended: Hauniball perceiving his rashness and insolence, gave him battle and overthrew him; but Fabius being at hand, gave him succours, whereupon Minutius confessed his error. And then Hannibal said, that the Cloud which had wont to hang upon the mountains, stirred with Wind and Temp●st, was ruined to Rain; for Fabius kept the heights and would not fight but with good advantage; therefore Hannibal feared his wisdom.  
And when Fabius had gotten the Town of Tarent by Treason, Hanuiball said, I perceive the Romans have also their Hannibal. But at Treve, Hanuiball defeated the Romans, who came to battle fasting, which was a great over-fight in the conful. But Hannibal commanded all his men to eat some meat before. Marcellus, through the default of his own soldiers, was overthrown by Hanuiball; but his wisdom was such, as first rebuking his soldiers therefore, and then encouraging of them, he gave battle the next day to Hannibal, and defeated him. But the conful Minutius was of a weaker spirit, temperate without fortitude, for he being sent against the Eques, durst not come near them, but fortified himself in his Camp, which they seeing, besieged him in his Tents. Whereupon Lucius Quintiut was created Dictator, who relieved him, and subdued the Eques, but would give no part of the spoil, neither to Minutius, nor to his soldiers, but rebuked them. So that Wisdom, Temperance, and Valour, are necessary in a General.  
Dissension likewise in an Army is to be avoided, for by the diffention betwixt the Consuls, Hannibal overthrew them at the battle of Cannae Therefore Claudius Neron, and M. Lucins being enemies, and chosen Consuls, made themselves friends, for the good of the Commonwealth. So Aristides and Themistocles, sent Ambassadors by Athens, did reconcile themselves during that employment. Cretes and Hermias not friends, and being in their City of Magnetia besieged by Mythridates, Cretes offered Hermias the charge of Captain General, and to departed the City himself: or if Hermias had rather departed, then to leave that Office to him, lest by their both being in Town, jealousy might grow betwixt them, and breed hurt to their Country. Hermias seeing the honest offer of his Companion, and knowing him to be the more sufficient, yielded to him the charge, and left the Town.  
And as dissension is hurtful, so envy is not fitting. For the French men aiding john King of Castille, against Denis King of Portugal, had upon their earnest request, the point of the battle, which did offend the Spaniards, who were desirous thereof, insomuch that the Frenchmen giving the charge, the Spaniard would not second them, but suffered them all to be slain or taken, and then they set upon the Portugals, who having vanquished the French, and seeing the Castilians come, killed all their prisoners, and then overthrew them also: Pope Boniface the ninth, and the French King, sent great forces against the Turk Bajazet: Their General was the Earl of Nevers, who against the will of the King of Hungary, and of all the Camp gave the first charge, and without order, and was overthrown, whereupon the Army of the Christians fled. Anno 1396. by reason whereof the Turk took all Greece, and the greatest part of Bulgaria, and then besieged Constantinople.  
And it is also very requisite that the General should keep his soldiers from idleness, for Segnities robur frangit, longa otianeruos. Sloth weakeneth the sinews, and diminisheth a man's force, and is the nurse of all vice, making a man most base. Therefore Aeleas a King of Scythia said, that he thought himself no better than his Horsekeeper, when he was idle. A vice to which Gentlemen always have been too much given. Insomuch that in Athens (where they did not suffer the people to be idle: a Citizen being judicially condemned for idleness, one Herondas requested one to show him the party that was condemned for a Gentleman's life. In Carthage, to avoid this vice, the Noblemen did always exercise Arms; the common people laboured; and the Learned men were ever teaching and instructing others. And in the Commonwealth of the Lacedæmonians none were idle, for all men laboured; and they sending one Chilon to Corinthe, to treat of a League, he found the Magistrates idly exercised, playing at Dice: whereupon he returned home, and would not speak of his Commission, saying: That he would not stain the glory of Sparta with so great an ignominy, as to join them in society with such kind of people. Marius caused his soldiers to make Trenches when there was no cause, only to keep them from idleness. Claudius' having an assured peace, for the avoiding of idleness, kept thirty thousand men, twelve years in working the Channel Fucinus, that Rome might have good water. And when the Laws were well kept in Rome, at the time they had Wars with the Celtiberians in Spain, and with Alexander; the Senators went three days about Rome with the Censors, and could not find one idle man for a messenger to carry their letters. But in Marcus Aurelius time there were plenty, for he confesseth that he banished, punished, and put to death in his time 30000. idle Vagabonds, and 10000 idle women. And France being troubled with a great number of idle vagabond soldiers: Bertrand de Guesclin, (to free the Country of them) drew them all to go with him into Spain against the Saracens. Bruce King of Scotland exhorted his subjects to exercise Arms always, for that idleness would corrupt them, and for want of practice they would not be able to resist their enemies. A Prince therefore being the Lantern to his subjects, should give good example herein. Alfred King of England had that care to eschew idleness, and to spend his time well, as he divided the day into three parts, by a Taper that burned continually in his Chapel 24. hours: The first part he spent in Prayer and in study: The second part he employed in the affairs of the Commonwealth; and the third part he took for his recreation and rest. A good precedent for other Princes.   

CHAP. 26. A Prince to be well advised before he begin War, and careful in his fight.  
IT is not for a Prince upon every quarrel to make War, but to be sure that the cause be good and just, which then will bring honour to his Person, safety to his soul, and great encouragement to all his soldiers. Yet (according to the saying of Octavius Caesar) neither battle, nor War is to be undertaken, unless there may be evidently seen more hope of gain, then fear of damage: for such as sought after the smallest commodities not with a little danger, he likened unto those that Angle with a golden hook, for the loss whereof, if it happened to be suapped or broken off, no draught of Fish whatsoever was able to make amends. And it is necessary that a Prince, or his General, should consult and take counsel before he fight, for the advice of his Captains herein may do great good. Therefore the Carthagintans commanded those Captains to be hanged, that got Victory without any consultation before. And those that did first consult, and then were overthrown, they did never punish. And having taken counsel and resolution, execution is to follow without delay, lest occasion be lost. For Aristotle saith, that a wise man ought to counsel slowly, and execute speedily; and if Victory be gotten, to follow it hotly is the best, before the enemy (being discouraged) be able to make head again. For if Hannibal had done so after the battle of Cannae, and not lingered to refresh his men, he had taken Rome. Likewise Pompey in a skirmish, put Caesar to the worse, which if he had pursued, he had quite overthrown Caesar. Yet a man must take heed he follow not the Victory too fiercely, nor out of order. For so Philip King of Macedonta, by following the Romans too fiercely was defeated. So likewise Gaston de Foix, having won the battle at Ravenna, pursuing too fiercely a squadron of Spaniards that fled, by them was overthrown, lost his life, and made all that a prey to the enemy, which before he had Conquered in Italy. And an enemy is not to be contemned, though his Forces be inferior, for oftentimes it is not the multitude of men that getteth the Victory, but the courageous and resolute minds of the fouldiers, assisted by God. For King Alexander with 33000. footmen, and 25000. horsemen, overthrew the Persians: and Darius army of 400000. footmen, and 100000. horsemen. Robert le Frison, with a few, and without experience, defeated Philip King of Frances great Army and old Soldiers. The Earl of Namure with the Flemings being but a few, over-thre the Earl of Artois, sent by Philip the fair King of France, with 40000. Frenchmen into Flanders, whereof 300. efcaped not. At the battle of Peitiers the Prince of Wales with 8000. English, overthrow 40000. French, took King john and his Son prisoners, and also a number of Princes and Noblemen. Henry the fifth at the battle of Agincourt with 7000 overthrew 80000. French. Simon Earl of Monford besieged in the Castle of Mirebeau in France by the King of Arragon and others and having with him but 2. Knights, 60. horsemen, and 700. footmen, having commended themselves to God, sallied and charged the King so valiantly, that he overthrew his Army, killed him and 17000. of his men, and lost not above eight footmen of all his. Therefore a Prince should not presume too much of his own strength, nor be careless of his enemy, nor charge him but in good order. For, fight without order, the Carpentines, Olcades, and Vaceos in Spain, having an Army of 100000. were overthrown by Hannibal, for they trusted in the number of their Soldiers, and kept no order. Both the Scipios being slain in Spain, Lucius Martius being a man of mean calling, yet a good Soldier and of great courage, gathered the dispersed soldiers together, and was chosen for their General. Hasdrubals making no account of him, set upon him disorderly, and was overthrown, by which the Romans encouraged Martius in the night following to set upon Hasdrubals Camp upon a sudden, and killed of the Carthaginians 37000. and took prisoners 1830. And the Carthaginians seeing the Romans wearied with the service upon the Sea, were persuaded that they would fight no more by Sea, and therefore grew very careless, whereby they were overthrown by the Consul Catulus. And the Romans held it not so good to defend, as to invade. For they having first War with the Carthaginians in Sicily, thought it better to fight against them in their own Country, then in Sicily. Therefore sent the Conful with forces into Africa, which forced the Carthaginians after 14. year's war to seek for Peace, and to leave to the Romans all Sicily, and the Lands betwixt it and Italy, and to give them 2200. Talents of silver, and all their prisoners without ransom. In the second War Punic the Romans having lost many battles, spent their men, and consumed their Treasure, Scipio being chosen Consul, desired notwithstanding to go with an Army into Africa, holding that the best course to end the War in Italy. But Fabius misliked thereof, as did also the most of the Senate, wishing him to go against Hannibal, and to drive him out of Italy, and so to quiet his own Country, before he invaded an other, alleging also that they were not able to maintain two so great Armies, as one in Africa; and another in Italy against Hannibal, who if he should besiege Rome, Scipio could not so easily be called from Africa, as Fabius was from Capua, to succour Rome. They alleged also the Death of his Father and Vocle in Spain, after their many great Victories, and the overthrow of Athens, by sending a young man to invade Sicily: The uncertainty of the favour of Syphax and Masinissa, and the certainty of all those Countries to be their enemies. To which Scipio answered, that he was Consul, not to continue War, but to make an end of Wa●●● and that 〈◊〉 greater courage a man doth assault his enemy, than 〈◊〉 fend his own, and that Agathocles King of Syracus▪ seeing Sicily troubled with War, turned it into Africa from whence it came; and that a Captain ought to follow his good fortune and occasion; and that strangers should well know we have courage as well to invade Africa, as to defend Italy; and that there is a Roman Captain dare undertake as much as Hannibal, and will force him to return to defend Carthage. In the end, after long arguing of the matter, it was granted that Scipio should pass into Africa: which he did, and forced Hannibal (after he had continued War in Italy sixteen years) to return home, than overthrew him, and made Carthage glad to accept of any conditions of peace. Which was, that Carthage should live in liberty, and use their Laws, and possess the Towns and Countries they had before the Wars; and that they should yield all Rebels, Fugitives, and Prisoners, and all their Galleys saving ten, and all their Elephants tamed, and should tame no more; that they should not make War, neither with Africa nor without, but by permission of the Romans; and that they should deliver 100 Hostages, the youngest not under 14. years of age, nor the eldest above sixty years, with diverse other conditions. The Oracle of Apollo answered those of Cyrtha, that if they would have peace at home, they should make continual waters abroad. But a good peace is always to be embraced by a Prince, and also to be offered to his enemy. For as the Frenchman saith, Lafoy rove de la fortune, n'est pas tousours une. The wheel of Fortune is not always one. In the first War Punic Appius Claudius offered the Carthaginians peace, in respect of the alliance betwixt the Romans and them, which they refused; but after, they fearing the Romans, sent to the Consul Attilius for peace, who denied them thereof, because they had refused it before of Claudius: which made them desperate, and caused so long and grievous War. And after the Battle of Cannae, Hannibal sending to Carthage for more aid: Hannon a grave Counsellor, would have had them to have made peace with the Romans, whose counsel they refused, which brought ruin upon themselves. Yet Scipio (after he had overthrown Syphax and Asdrubal) being sent to by Carthage for a peace, denied them not, but said, though he had the Victory almost in his hands, yet would he not refuse to treat of peace; that all Nations may understand that the Romans do both begin, and finish their War most justly, and the reupon set them down conditions of peace, which they seemed to like in retaining the time only till Hannibal's coming home, who was sent for: and upon his arrival, he himself moved Scipio to peace, who told Hannibal, that Carthage had but dissembled with him, till his return, and broken the truce. Therefore he demanded amends, besides the conditions first offered, which if he thought too hard, then to prepare himself to Battle. The next day Scipio overthrew Hannibal, killed 20000. and took as many prisoners. Then Hannibal confessed himself to be vanquished, and told Carthage, they had no way but accept of any conditions of Peace. Antiochus seeking to the Romans for peace, had conditions offered, which he refused; and was overthrown, then glad to accept of any conditions.  
The Commonwealth of Tyrus sent to Alexander Magnus, offering him what obedience and subjection he would require of them, so neither he nor his men would enter their City: Alexander refused it, disdaining that one City should shut their Gates against him, to whom the whole world was open; but after four months' siege, be would have accepted of that offer, and they then would not, being grown bold and proud. Whereupon Alexander with a furious assault took the Town, spoiled it, and put all the Inhabitants to the sword, or to be slaves. But King Clotaire of France refusing the submission of the Turingians, who had rebelled against him, m●●e them desperate, and by desperate fight they overthrew the King, who hardly escaped. The Earl of Flanders likewise refusing the submission of his Subjects, was by them overthrown, and in the end they submitted themselves to Edward the third, King of England. By this it doth appear what hurt may grow by not giving peace demanded, and not accepting of peace offered. Therefore Appius Claudius of Sabine, because the Sabines would not yield to Peace, did forsake his Country, and went to Rome, where he was made a Citizen of Rome.  
FINIS.