ARS AULICA OR The Courtiers Arte.  
Principis est virtus maxima nosse suos. MAR. Et Principibus placuisse viris, non ultima laus est. HOR. at, at Felice chipuò.  
LONDON, Printed by Melch. Bradwood for Edward Blount. 1607.   

TO THE RIGHT HONOURABLE and most Noble Brothers: The Lord WILLIAM, Earl of Penbrook, And Lo. PHILIP, Earl of Montgomery.  
RIght Honourable and worthy LORDS, This small Treatise happening to speak English at this time; how I know not, but by a kind of fate, should seem destined to your protection: who from your own practice in Court can cleereliest judge of his art. You, whose individual and innated worths, besides my particular duty, challenge this so equal Patronage; and bind me the most humbly devoted to your honours.  
ED. BLOUNT.   

Da Dio si prega per appoggio fermo: Che, fra gl'huomini gia non c'è più schermo.  

A Fiori, à fumo, à sogno ed ombra vana,  
Molt' assomigliano lo nostro stato;  
Anzi io per me, non trovo cosa humana,  
Che l' histrion, e'l palco; cui dare à lato  
Il mondo rio, & mente nostra insana.  
Theatro è quello, & questa per il fato,  
E fatta histrion', cangiando à mill modi  
Habiti, & persona; dispreggi & lodi.  
Per che ti chieggio,   

O gran Chorago de i celesti chori,  
Chi co'l cenno sopra i più bassi palchi  
Da leg; à chi, hor, chi tardo è d'vscir fuori,  
Per far mostra à te, & tuci gran siniscalchi,  
Quanto tutti possono pur megliori,  
Et secondo day mercè, ò fai diffalchi.  
Fà, ch'io tall mi comporti in questa scena;  
Ch'al mondo, non che da te io seampi pena,  
Fatto che deggio.   
Poluere minuta. G. G.   

LORENZO DUCCI to the Noble Courtiers.  
WOrthy gentlemen, I cannot conceive what more befiting and fruitful Present may be offered unto you, than that which with an apparent brevity containeth in it the means how to compass and obtain that End, which by service is desired. To which purpose having finished this present Discourse, by me named The Art of the Court, inperfection according to the module of my conceits: I give it, and as I conjecture, most justly dedicate the same unto you: not, because either by virtue of a long experience, or of an exact judgement, I make profession to be a Master in this Art, but to manifest, that by the North guide-star of methodical knowledge, a man may furrow the deepest seas of unknown discipline; and haply far from the dangerous rocks of reasonable censures, arrive at the Port of true and commendable doctrine. If then my 〈◊〉 herein misgive me not, my desired reward shall be the profit you shall make of it: but if any man think otherwise, the way lies open, no less to the trial of his own knowledge, than (if he can) to the correction of other men's labours. Fare you well From the Castle of Ferrara the 29 of januarie 1601.   

The Preface.  
IT is my intent to make trial if by the way of certain principles, there may any precepts be established, for the instruction and institution of a worthy Courtier: Not to show what virtues belong unto him, but, presupposing him already to have that habit, which the Court requireth, to teach him in what manner he should carry himself to run the course of his service with happiness. And because multiplicity of words is toilsome to the writer, and breeds confusion in the Readers mind, I will make my proofs with that brevity, which may exclude obscurity in the understanding, and yet lie very plain unto indifferent capacities.   

A Table of the Chapters contained in this Book.  
CHAP. I. 
WHat should be the Courtier's end or scope.  CHAP. II. 
A declaration of the foresaid ends.  CHAP. III. 
Of the choice of the Prince to be served.  CHAP. FOUR 
That the Courtier must conceal the endeavour of his proper commodity, under the apparent desire of the Prince's service.  CHAP. V. 
Of the Courtier's office or duty.  CHAP. VI 
If in all things the Courtier be● bound to serve his Prince.  CHAP. VII. 
If the Courtier upon occasion be bound to spend his life an● goods in the Prince's service.  CHAP. VIII. 
Of the Prince's bond or duty towards the Courtier.  CHAP: IX. 
Of two sorts of services considerable.  CHAP. X. 
Of service by duty of affectioned.  CHAP. XI. 
Of voluntary or assistant service.  CHAP. XII. 
Means how to know the nature and affection of the Prince.  CHAP. XIII. 
The manner how to accommodate himself to the Prince's humour.  CHAP. XIIII. 
Whether it be fit to have often speech or conference with the Prince.  CHAP. XV. 
How many and what be the kinds of speeches or discourses the Courtier is to have with his Prince.  CHAP. XVI. 
How to take opportunity to induce a conference of State.  CHAP. XVII. 
What is to be observed in the passing of this conference.  CHAP. XVIII. 
How to induce conference of entertainment.  CHAP. XIX. 
The order that must be kept in conference of entertainment.  CHAP. XX. 
Of Praise and flattery.  CHAP. XXI. 
Of the soundings and trials which Princes sometimes use with their Courtiers.  CHAP. XXII. 
Means how to distinguish and come to the knowledge of these trials.  CHAP. XXIII. 
What the Courtier is to do knowing and perceiving these soundings or trials.  CHAP. XXIIII. 
Of the subsidiary aids & mean to obtain the Prince's favour.  CHAP. XXV. 
Of the help which may be drawn from the Prince's kindred for procurement of his favour.  CHAP. XXVI. 
Of the help which may be drawn from the Prince's friends.  CHAP. XXVII. 
Of the help which may be drawn from the Prince's servants.  CHAP. XXVIII. 
How to keep in favour once obtained.  CHAP. XXIX. 
What is to be observed with the Prince for the continuing in his favour.  CHAP. XXX. 
What is to be observed with other Courtiers, and the manner how to make them his friends.  CHAP. XXXI. 
The means how to obtain of the Prince those favours and graces which are desired.  CHAP. XXXII. 
What must be observed not to have the Courtiers his enemies, and to avoid ill turns and offices.  CHAP. XXXIII. 
How the Courtier is to carry himself with his enemies and persecutors.  CHAP. XXXIIII. 
How he may keep back his concurrents and corrivals.  CHAP. XXXV. 
The means how to avoid envy.  CHAP. XXXVI. 
What the Courtier is to do, who shall find himself slenderly respected of his Prince.    

ARS AULICA, OR The Courtiers Arte.  

CHAP. I. What should be the Courtiers and or scope.  
ALL human actions have for their end & scope some good or benefit of him who is the actor of them. The chiefest good principally thirsted after by man is happiness: For this, all actions are done; which either mediately or immediately regard the same; so that every Agent properly worketh for his own benefit. True it is, that many times in the achievement of some desired good being very difficult, the help of another is expedient, his own forces not bastant or sufficient. For this cause, in the beginning, were Societies instituted; in the which if every one should work for his own good, without respecting that of his fellow; doubtless, they should be vain and friutlesse. Wherefore in these, it is behoveful not to work for proper commodity, but for public benefit; for that in this manner every one as interessed, do agree to effect and facilize the obtaining of that good which is desired. The end then of every Society is the common good of those who are comprehended therein.  
The respect and relation of him that commandeth, towards him that serveth, I dare not call it a Society; for such is the inequality of the terms, that by many wise men the servant is held the Commanders instrument; whereby it followeth, that among them there is no other end, than the good of the master, knowing it to be clear, that we can not distinguish the end of the instrument, from that of the agent which moves the same. Here-hence it followeth further, that the Servant oweth all his actions (as a servant) unto his Master, and the Master nothing unto his servant; and that therefore receiving any benefit from the commander or Master, he is by far more bound, than by serving he can oblige the other; since in serving he doth but the actions of an instrument, the which are to be acknowledged from the agent, but in receiving of a benefit, he hath the same from another as from an affected cause: From the same principle many excellent and important consequences might be deduced, the which notwithstanding I will reserve, as for a place more fit, in that part of active Philosophy, which containeth precepts of Economical prudence.  
In the mean time we say, That not entreating here of natural or violent servitude, but of voluntary and elective service, it seemeth, and not without reason, it may pretend to have in some sort the quality and nature of a Society, and that by consequence we may attribute unto it for the end thereof a kind of communion of good. And certainly that herein the service due to the Master is most considerable, may be gathered by what already hath been said, as also by weighing or judging of their mutual bonds: for, if any demand What is the servants duty or bond, there is none I think that will not answer, To serve his lord and master: But on the other side seeking what is the Master's duty, we shall find it, To benefit the servant according to his merit. So that by this mutual obligation, these two terms Master and Servant are united together in a society; the which as hath already been said, hath for the end a common profit. This granted, it seemeth that the Master's scope or end is, the servants benefit, and that of the Servant, the Master's service, since their duties have these references. And if it be so, there groweth a doubt how it may be verified, that every one worketh for his peculiar profit, or that this is the natural inclination of every man, and of all working things▪ But it is answered, that the ends are of two sorts, either desired or intended by themselves, or by accident and caused by another. Whereby it followeth, that two, which between themselves seem contrary, may desire one thing without repugnancy, as in this present case it happeneth. For the servant desireth for himself, and worketh for his proper benefit, moved unto it by a natural instinct: but by accident, and for this cause desireth and worketh in the service of his Lord, since that from hence finally he draweth the profit and commodity which he longeth after; whereby there is no contradiction at all, that the servant should have for his end his proper benefit, and withal the service of his Master.  
Yet this doth not wholly resolve the propounded doubt, because it seemeth, that if the true and principal end of the servant be his own proper commodity, we might say that his duty were to work, not for his Master's service, but for his own profit: and therefore this is by every man with great reason rejected. Wherefore we say that a servant may two ways be considered, either as he is sociable, or as he is associated: if as sociable, without doubt the end of his actions is his proper benefit: if as associated, by the bond of duty which binds him, his End is the service of his Master. Or if in other terms, we will say the same thing, that is, that the servant hath two Ends or Respects, one which moveth him to contra●… this society, and this out of a●… question and resolutely is his proper benefit; the other is the end of the society, and this doubtless is the commodity or service of the master, though not disbanded or disjoined from the profit of the servant, by the participation that this habitude or respect of society hath between the Master and the servant, the which, as it is said, endeth always in a common profit.  
To conclude then, and to reserve that unto another place, which here (as not so proper) we will but briefly touch. We say, That the end for the which the Courtier voluntarily submits his neck unto the yoke of servitude, is his own profit, for the which as his end principally intended, he both laboureth and endureth much. But his end, as a Courtier, obliged in society and duty of servitude, is the service of his Lord, the which he useth as a means unto the former and more principal, which is his proper benefit, with the intercourse of favour which followeth the actual service. For the Courtier first of all longeth after his own profit; but not able otherwise to compass the same than by the love and favour of his Prince, he propoundeth his service, and diligently working therein, obtaineth his favour, which breedeth his own profit and commodity above all other things by him desired.  
It appeareth then that the ends or scopes that the Courtier hath are three, that is, his proper interest, and this is that which chiefly he endeavoureth: next, the favour of the Prince, as the cause of his first end: and then, the service of the Prince, as the efficient cause of that favour. But because these things have in themselves some difficulties, a larger declaration is necessary.   

CHAP. II. A declaration of the foresaid ends.  
PRoper interest, Service, and the Prince's favour are, as it is said, the Courtier's ends, of the which his proper interest is the first, and by itself desired; the others by accident and as means. Now what is meant by this term favour, is so manifest, that it needs no other explication: but those of proper interest, and the Prince's service, are not so well understood, both the one & the other term containing many things, unto the which (it may be) the end and duty of a Courtier doth not extend.  
Let us first then consider the Service, and say thus; There is no doubt, but the Prince hath divers and many sorts of men which serve him; as the soldiers in the war, the Magistrates in time of peace, and those which in his house perform his necessary business. If all then (as it is most plain) are bound to serve him, all their ends shall be the service of the Prince: and so if he be a Courtier whose end is the Prince's service, all those above named, and particularly such which are in actual service should be Courtiers: but it seemeth not only a new term, but withal, contrary to common sense and the true signification of the name of a Courtier, to comprehend therein, the Soldiers, the judges and other Magistrates; wherefore we can not say they are all Courtiers which serve, but only some of them, amongst whom we can not deny those to be held for such which privately serve him. So as it is fit to consider in the Prince two persons, one public, which makes him to be a Prince; the other private, by the which we suppose him to be the head of a family, as by the other (as a Prince) he is head of a Kingdom or Commonwealth. Those then who serve him as a Prince, that is, in the actions belonging to the public benefit, were never called by the name of Courtiers; but those only who serve him privately, and are comprehended in his family or Court. From this principle, we draw that which at the first we sought for, that is, what things this service containeth; for that, from it are wholly excluded all civil ends and public actions; on the other part are received all those which the domestical business or that of the family requireth, in such sort, that as the Magistrate, in another place, shall be by us termed the Prince's instrument as a public person, so is the Courtier his instrument, as the head and father of a family; so that all works belonging to the charge of housholdrie are embraced and contained in his end as a Courtier: and therefore when we say his end to be the service of the Prince, it is understood (as we have said) of all that which exceeds not the limits of household affairs.  
Let us now come to declare what is understood by proper interest. It can not be doubted that this term interest doth not contain all kind of human good, though to this large scope of signification, it seemeth the common use thereof hath extended it, but we ought with reason to advert the exclusion of that good which cannot be obtained from another: because in vain should the Courtier serve the Prince to that end, to obtain from him that thing, which neither he nor any other could impart unto him: as for example are the virtues, which in vain are expected from any other, than from our own well ordered and proper nature: so that this good excluded, it seemeth (and in this likewise the vulgar opinion doth agree) that for two things principally he doth take upon him and undergo this servitude; for profit and for honour. Some serve for profit, not esteeming of honour, as the mercenaries; others for honour only, as the noble, either by birth or greatness of mind and spirit; others both for the one and the other.  
Well, let it be so that every man serveth for these two either jointly or severally. Profit particularly includeth in it riches, the which are in abundance of necessaries for our life; as money, lands, cattle, movables, furniture for houses, and such like. But by honour, is not understood at all that which followeth the actions or virtuous qualities, since that this good (as already hath been said) dependeth on our proper election and faculty, and may without others help be obtained; for I think none of opinion, that freely to use prudence, fortitude, justice or magnanimity, it is necessary to enter into the Court of Princes; but there rather to obtain degrees of power and dignity, which commonly are called honours; or be it that worthily by means of virtuous actions they are attributed as honour given in reward of virtue; or because, as they say, Honour is the opinion held of another's virtue: by means whereof they obtain in the world an opinion of merit, or because he that possesseth it, is honoured. So that the honours which are the Courtier's end, are degrees, dignities, power, wealth & the reputation, which spring from them; and not the whole compass of honour. For since the actions of virtue may as well be used out of the Court, as hath been declared, the honours answerable thereunto may also without being a Courtier be in like manner obtained.   

CHAP. III. Of the choice of the Prince to be served.  
Out of these thing may easily be drawn a rule which the Courtier is to observe in the election of the Prince to whom he is to dedicate his service; the which requireth great consideration, for the inconveniences which otherwise may follow: because if in this an error be committed, it is clearly impossible ever to obtain the end for which he serves; whereby vain is the labour he shall afterwards undertake in service, false his hope of reward, unprofitable his repentance, and the amendment very dangerous: for that unto the easy change of Masters followeth a conceit of lightness, & a difficulty not happily to be new placed, by reason of the impediments opposed, either by the authority and power of the abandoned Prince, or by the foresaid opinion of instability, or hard to be contented, or of arrogancy according as the cause of the change may be variably reported or believed: the which happening by reason of the Prince's discharge or casting off, can not be for the most part without a great stain or blot unto the Courtier. Wherefore it is very necessary to be careful that this election should be wisely made, and it shallbe such, when the Prince which is chosen may give cause unto the Courtier of that end, which principally he pretendeth above all others. But to make a perfect judgement herein, we must consider the quality of the intended end, and the ability and proportion which the Prince beareth to the same.  
The Courtier's end hath already been said to be his propped commodity, that is, his profit and honour. And because there is no limitation in desired ends, which are (as they say) infinite, whereupon the Merchant coveteth an infinite gain, and the Captain a most singular victory, so no less doth the Courtier desire a profit without end and honour in the highest degree that may be obtained.  
The Prince's ability consisteth in power and will, they had wont to join thereunto knowledge; but in this affair it hath so little part, that without error it may be let pass. We must then examine his ability and his willingness, diligently beholding what proportion they hold with the foresaid ends, and if we know them to have proportion upon an effective cause, most assuredly it shall be good to make choice of such a Prince: and to speak more plainly, I say, that if propounding any profit, there shall be any Prince that both can and will impart the same unto the Courtier, he is the most worthy whom he should serve. In like sort may we reason of the other end, which is honour, advertising, that the Courtier either by himself, or by means of some other who have greater and more inward knowledge than he, may learn if these two principals, that is, Power and Will to benefit, be truly in the Prince, whose power may easily be understood, as a thing for the mos● part commonly known, an● must be considered not onel● immediately, as proper in himself, but mediately and by other helps; for that, if by himself he can not perform much, b●… by his authority be able, so that by means of him it shallbe lawful for the Courtier to hope for his desired end, we may iust●… say that he is able: but if neither by himself nor by means o● another he be able, in vaine●… the service that shall be undertaken with him.  
The Will is yet harder to be known, the which by nature 〈◊〉 overshadowed with many vales howbeit, it is discoured an● unmasked by due observation o● the effects: for if the Prince be accustomed to be beneficial and seemeth inclined thereunto, we may suppose an habit of beneficence, which wanting, he is assuredly incaple of honourable service. But in this particular we must consider a division, because some Princes are not of a beneficent and liberal nature towards their servants; others are, but much more with their servants, to whom by merit of their service they think themselves in some sort bound. The illiberal niggardly and absolute not beneficial, are unworthy of life, since they live unprofitably in this human society, wherein nothing is required more necessarily, than beneficence and liberality; such Princes towards their servants are not worthily enabled for the service of the Courtier instructed in this art; wherefore for the most part they are served with mercenary people without spirit or feeling of honour, and to conclude, worthy of them.  
Amongst those who are beneficial towards their servants, there are some, who sparingly and with hardness grant their benefits and favours, not because they do not love the good of their servants, but doubting lest having profited them, they should abuse their favours, or suspecting lest showing themselves too gentle, they should grow too confident and secure. With these kind of Princes a man may with commendations contract service, but how he is to proceed to obtain these favours shall be fully declared in his place. Some others there are, who by benignity of nature most easily incline to benefit and to do favours, who notwithstanding very considerately and with a just proportion dispense and divide the same; and these are those who above all the rest deserve the service of the most honourable and accomplished Courtiers: wherefore upon these doth fall the wise election, as of Princes or Lords, from whose magnanimity, by means of service, there is in all reason hope to obtain their desired profit and reputation.   

CHAP. FOUR That the Courtier must conceal the endeavour of his proper commodity under the apparent desire of the Prince's service.  
But to return to the Courtier's end, and to speak of some things worthy special consideration, you are to understand, that the end, by it own nature, hath a desire in itself to move and induce an operation or working; wherefore labouring in favour thereof, those are judged provident and wise, who are seen to take a good way proportionate and apt for the obtaining and compassing of the same. But in the particular of a Courtier this rule faileth, since it is not sufficient that the actions be wise and discreet, which manifestly appear to tend to his end, that is, his proper interest; but those also which seem to belong to the profit and service of the Prince: and the reason is, because the Courtier is not to expect benefit, without the love and favour of the Prince, which shall never be obtained if he discover his interessed service, since such kind of Courtiers are esteemed as mercenaries, and more selfe-friends than their Masters; who supposing that the Society which they hold with their servant should tend to their profit, take it for an injury unto them, whilst perverting the order, another end is preferred, which by accident (in their opinion) should be desired. This part was excellently well understood of a great Courtier of whom many and very considerable observations are read in Cornelius Tacitus, 
Ann. 4.  who causeth Sejanus thus to speak: Fulgorem honorum à se nunquam praelatum, excubias ac labores, ut unum ex militibus pro incolumitate Imperatoris, malie: He never laid before him bright shining honours, but wished rather watchings and labours as one of the common soldiers for the emperors safety. And Tigillinus saith: 
Idem 14.  Non se ut Burrhum diversas spes, sed solùm incolumitatem Neronis spectare: He had not divers hopes like Burrhus, but respected the only health of Nero. This man in his time was likewise in great favour, and by his art surpassed and overcame all his concurrents. In sum, this advertisement is so necessary, that taking any other course, all hope of ever being fortunate in Court is cut off: wherefore he must not only make profession in words, but with effects make perfect show to have no other interest than the absolute service of his lord: which to do we will now teach the means.  
The scope of the Courtier is his proper interest, that of the Prince, is his profit. Amongst the actions which the Courtier can perform, some respect only his proper interest, some the service and commodity of the Prince, and some are common to both. Of those respecting the proper interest, some are contrary to the Prince's service, some not: likewise, of those respecting the Prince's profit, some are repugnant and contrary to the Courtiers good, others not. Now, seeking in what manner by means of our labour, we may conceal the desire of our proper interest, with an apparent will of the Prince's service; we say, first it is necessary that we who wholly abstain from those actions which behold our proper commodity to the prejudice of the Prince. It is also necessary (although it should not be so great an error to do the contrary) to beware to do any thing which immediately respecteth our proper good. And of all this the reason is clear enough by what hath been said before.  
Those actions now which are common to the end, both of the one & the other, are not greatly hurtful nor profitable to the Courtier's intention: but those actions are profitable which regard the Prince's commodity, and especially those which seem to contain any danger or damage to the servant. Amongst those of greatest importance to mask the appetite of our proper commodity, are those which are wrought in benefit of the Prince with great danger and detriment of things most dear. But we must note here, that the end of the Courtier being double, that is, of profit and reputation; in that of honour or reputation we must have special consideration and regard, because it shallbe an action most commendable in a Courtier (as a Courtier) to despise or refuse some honour or dignity to continue in the service of his Prince; and in this sort to suffer a damage, is a thing to be desired; but withal it should not be commendable, if for any respect of his Lord he should suffer any blot or stain in his reputation: for that is a thing which amongst men ought to be preferred (as commonly it is) yea before life itself. But in that which belongeth to the profit and good service of the Prince, he may securely make any loss, the which by how much either in adventure or in effect it shall be greater, by so much the more doth it answer to courtly wisdom. And because under the name of profit I mean the goods which may be given or taken, and in deed all are termed actions of this kind (virtue and honour excepted) as when for the honour of his Prince he spendeth liberally; when he adventureth friends and kindred; when he leaveth his own pleasures, and many times his necessary commodities of living or of healthful living, as meat, rest, sleep and such like, so far as nature will suffer, to prefer the service and execute his Prince's commandment, and above all, when he exposeth his life to danger for the honour, safety, and pleasure of his Prince.  
Cornelius Tacitus an excellent Master of Courtiers, with an example of Sejanus, most plainly teacheth all that hitherto hath been spoken to this purpose: because whilst Tiberius was yet in doubt how far he might have confidence in Sejanus, against whom many things were muttered: 
Ann. 4.  Fortè, inquit, illis diebus oblatum Caesaeri anceps periculum auxit vana rumoris, praebuitque ipsi materiam, cur amicitiae constantiaeque Seiani magis fideret: By chance, saith he, in those days a doubtful peril being offered unto Caesar, increased the vain report, and gave matter why he should be more confident in the friendship and constancy of Sejanus. Then showing the fall of the grot wherein Tiberius banqueted, eius os lapsis repentè saxis obruit quosdam ministros, hinc metus in omnes, & fuga eorum qui conuivium celebrabant; at the mouth whereof certain stones falling down, slew some of the servitors, whereupon all fearing, those that prepared the banquet fled. But Sejanus, borne to obtain, and (as it were) to impatronise himself in his Prince's favour, genu, vultuque & manibus super Caesarem suspensas opposuit se incidentibus, with knees, face and hands over-panching Caesar, opposed himself against the imminent ruins. This then is one of those actions which we before have pointed at, and is by the circumstances in the highest degree, aswell, happening so great a danger of life, as that the remedy was immediately taken, and that without any premeditated discourse; whereby was perceived a mind most ready and well disposed towards the Prince: because it seemed that by a strong motion of nature itself well inclined, a work of so great safety to his Lord was performed. Wherefore worthily followed the reward which the same Author adjoineth: Maior ex eo, & quamuis exitiosa suaderet; ut non sui anxius, cum fide audiebatur: He grew greater hereby, and although he should persuade dangerous matters, they were yet faithfully heard, as from one not respecting himself. Where these words are of especial note: ut non sui anxius, as not respecting or careless of himself: because they confirm the principle of hiding the appetite of our proper interest, under the vale of apparent desire to do the Prince service. Such than is the drift or end of the Courtier, and as hath been declared must be covertly or overtly desired, if he will induce the Prince to accept of his service, and make a passage for the obtaining of favour, by means whereof he winneth the possession both of profit and honour; marks which in his principal intention he chiefly aimeth at.   

CHAP. V. Of the Courtier's office or duty.  
ALl those designs which men purpose, are to be compassed by action or endeavour, the end being first duly considered, that course or action which is taken for the obtaining thereof, is the office of the agent: wherefore the Courtier being bound (as a Courtier) to have immediately in his intention, and withal to procure, the Prince's service; it is manifest that the action which he purposeth to do, is, to serve; not in show and in will, but effectually and in act: and this is so true, that according to the quantity and quality of such operation, the favour in proportion is answerable, which is the mediate reward of service; and the Prince which equally divideth the same, aught to measure it by the rule of merit, the which (as it is said) groweth from actual service, in such wise, that who most serveth, meriteth most favour, and who less, less reward. This is Courtly right, or law: as the right or law politic and civil is founded upon merit in the Commonwealth, that is, of benefits done unto his country, which desert is recompensed according to distributive justice, whose rule is (as in the morals it is taught) Geometrical proportion: but to speak more fitly to the common capacity, we say, that the axiom or ground being true, That most is due to him that serveth most, and less to the less serving, and nothing at all to him who actually is not in service; it followeth, that they are greatly deceived, who think with nobility only, with abundance of wealth, singularity in learning, arms, or such like, to merit more than those unto whom in respect of service, they are far inferiors; because the reward of the Court (as hath been said) must be proportioned as from the efficient cause from whence it groweth, unto the actual service. For as if you were to make choice of a Captain to undertake some dangerous enterprise, their pretension should be very vain, that would persuade themselves, either for their beauty of body, learning, wealth or nobility, to be preferred in choice, before the more experienced and practised in matters of war, though less learned, and inferior unto them in other qualities: the like opinion is held of those who in Court pretend greater desert, for such like respects, whilst others in diligence of service go far beyond them, because Courtly desert is not brought into the Court, but is necessarily to be sought for there, and is by labour obtained: which labour properly of the Courtier is to serve. I say not now, that a learned Courtier is not of quality greater and more estimable than an ignorant, and a noble man than a plebeian, although in service; but I say, these are qualities, which not put in practice or exercised in the Prince's service, reap no reward with him, they cause indeed a precedency of one man before another, as members of a civil society, but not as Courtiers. So likewise, if (for example) we consider of one nobly borne in comparison of a vulgar person, it is most clear he is of greater estimation, as a man and part of the City; but if we poise and compare them as soldiers, wherein, it may be, the ignoble is more practised and better disposed (supposing at least it be so) without all doubt he shall be preferred, and the noble man pretending the contrary should take a vain and undue exception.  
But here we must not let pass a difficulty, occasioned by common observance, and justly commended of all: that is, let us suppose two in the Prince's household, whereof one far excels in nobility, learning and other like qualities, but little employed in service; the other much inferior unto this: It is thought fit by all, that the more noble & qualified should more honourably be entertained: wherefore we see him sometimes honoured by the Prince at his table, receiveth greater commodities, of lodgings, of servants, precedency in place, in title, in standing covered and in complement; in fine, the Prince's respect of him in estimation is very conveniently more than of the other, whereupon we may doubt, how this may be an effect of Courtly justice, or how the foundation of desert should be service. Whereunto we answer thus; he who is comprehended in the Prince's household may two ways be considered, either as such a man with such conditions and qualities, or as a Courtier only. If only as a Courtier, I say it shallbe injustice to him who serveth more to be less rewarded, or but in equal liberality with him, who in actual service was his inferior. If as such a man and so qualified, it is very reasonable, that who excelleth in good parts esteemed of in common society, should be had in greater account and reputation. But there resteth a doubt if we shall prefer one consideration before an other, and that when, and in what things: for that we see many times the consideration of one as qualified to be preferred before the other, as a Courtier, & therefore although he serve less, is not withstanding in better place. We see also on the other side, that the best qualified in some things stand far inferior, to the better and diligent serving Courtier. For, speaking of favours (for the most part) the best beloved obtain them, and those are, the diligent careful in service, they have greater authority with the Ministers of the Court, and of the household affairs of the Prince, yea and of the public also, respecting the power of a Courtier-favorite, & the recompense with profit and dignity, presupposing their abilities, which ordinarily & without compare is more large towards them. And surely the name of Minion, or Privado, which we see commonly attributed to those greatly favoured in the Court, is not obtained by the best learned, by the greatest captains, the most noble, or the happiest in fortunes blessings; but by those who in their Prince's service are most ready. So we see Sejanus preferred in favour with Tiberius, and with greater liberality rewarded then any other that served at that time; albeit we may safely believe, there were many, in many other things that did surpass him. And also those Pallanti-Narcisi, and Calisti with Claudius and Tigillinus about Nero, were not so far in authority and favour above others, as unto an infinite number of those times, they were without all comparison most inferior in all other good qualities.  
Wherefore we say that the benefits which the Prince doth, are of two sorts, one which he bestoweth amongst his servants answerable to their qualities, as men in that kind enabled; these benefits are apparent and do not grow upon any Courtly desert of those on whom they are bestowed, but upon the love and favour of the giver; which is plain, because they are bestowed in the beginning of service, when we cannot say there was any desert before, & might aswell have been granted before any service, and it may be greater. The other kind of benefit, is that which is given to those, who with great diligence have served; and these are not granted but after service begun, and are augmented as the favour by service doth increase, which makes us attain sometimes to that pitch of grace that Sejanus did, 
Ann. 4.  qui varijs artibus Tiberium devinxit adeo, ut obscurum adversum alios, sibi uni incautum intectúmque efficeret; who by sundry wiles had so bewitched Tiberius, that being close to all others, to him alone he had him open and uncircumspect. But that which more importeth, he came to that height of favour, that in the journey which he made with Tiberius out of the city, the Senators, non modò aram clementiae, aram amicitiae, sed effigies quoque circum Caesaris & Seiani censuere; not only erected an altar of Clemency and another of Friendship, but thought meet to place the images of Caesar and Sejanus about them. Neither stayed he here, crebris precibus efflagitabant, visendi sui copiam facerent, most earnestly entreating they might have the favour to behold him, using the servant as fellow with the Prince; but more, that which seems incredible, he durst hope for, yea, and in scorn of wonder obtained in marriage the widow, daughter in law to his Lord. Neither, it may be, is it of less consideration with the same Author, that, which a principal man of the Senate, called in question for his friendship with Sejanus should say (amongst other things) in his excuse, being fallen unto a miserable end through the whirl of fortunes rolling wheel; Etiam Satrium atque Pomponium venerabamur, we did likewise Court Satrius and Pomponius; neither did this suffice, libertis quoque ac janitoribus eius notescere pro magnifico accipiebatur; to be known to his freedmen and doorkeepers we accounted a special grace. He saith not to be dear to them or in favour, but notescerre, that they would take notice of them: neither doth he say that it was necessary or profitable, but, pro magnifico accipiebatur, as a high and special grace. At that time it was a reputation and credit unto the Senators of Rome, not as then having altogether lost the brightness of their place, to be known to Sejanus freedmen and doorkeepers: To such degree of state sometimes doth fortune heave a circumspect & provident Courtier, by means of his place worthily performed, unto which pitch of height, it is not recorded that ever any attained by favour or recompense of his Lord who did not serve, but by some other way of merit lived in the Court. Wherefore we must conclude that the office and duty of a Courtier is actually to serve, and that this is the action wherewith oftentimes he becometh not only possessor, but dispenser too of the favour of his Lord.   

CHAP. VI If in all things the Courtier be bound to serve his Prince.  
But to the intent it may the better be understood what hitherto hath been spoken of the office and duty of a Courtier, & that every man may know within what bounds the duty of him that serveth is confined, and what things his office a●● bond embraceth, whereupon also the resolution of many things dependeth; it is very necessary to be understood of the Courtier to whom it belongeth actually to serve his Prince, (as already is concluded) be therefore bound to serve in all things without exception.  
For cleared of this doubt, sifted and discussed by many, me thinks, very many effectual things may be said, neither spoken of nor heard of heretofore, wherein we will proceed briefly and so far as the unproperty of the place will permit, in this manner.  
If it were possible without external help to obtain human felicity, so that every man by himself, were of sufficiency to compass it, Societies ●ould be superfluous: but 〈◊〉 this is impossible, it hath been thought necessary, not only to institute them, but with all to make them the more effectual, fruitful and firm, to give them ability and virtue, to bind all those that are comprehended in them, to perform and act some thing worthy thereof, in such sort, that every associate, (as such an one) is bound to endeavour himself to that end whereunto the society tendeth: and that this is true, there is no Society found without Bond, nor Bond without Society, either real or rational, that is, with terms and fellows really and apparent, or at least distinct in works of the mind and understanding, as more plainly we will set down in the active Philosophy, which is the proper place. Wherefore the bond or duty, is not other thing then the habitude respect or custom which the associates have together, which is an impulsive beginning to labour for their common good, as their only end. The labour or working which doth grow hereupon is called the office or duty of the associates, the which duty in fine, is no other thing then an action springing from that bond, although this word, bond, is attributed also unto the action, so that in saying he doth his duty, bond or office, it hath all one signification. Now it is clear that this duty hath a proportion with the End, because that is the cause of the working, and therefore from it, it receiveth the rule, order and moderation, which ought to be such as the end proposed requireth. Wherefore he doth his duty who worketh proportionably to the end set down, and he who doth actions prejudicial to such end, doth the contrary. But he doth more than his duty who doth things comprehending the end and more: and he less, who doth things that in their own nature, are not answerable to the destinated End, or leaveth many things undone, which to the obtaining of the purposed end are very necessary. Whereupon, both duty and bond, as hath been said, being all one, every associate is bound to labour and endeavour for the end intended by the society wherein he is, and who doth less, answereth not his duty, and who doth more, is said to exceed in duty and is commendable, so it doth not prejudice the society in any sort: who doth any action not belonging to the End, worketh idly and in vain, but who doth things hurtful to the pretended end doth things contrary to his duty and bond. Wherefore we conclude, that by the purposed end of every Society, is drawn and known what actions every of the associates are bound to perform, and from which to abstain, adding thus much for a greater declaration, of the actions which may be performed in a society, some are commanded and fall under the bond which in that fellowship bindeth the associates thereof, and these are the necessary actions for the obtaining the desired end, others are forbidden and do discredit the actors thereof, and those are prejudicial or contrary to that end: In both, the bond of duty hath power, but in those which are necessary it bindeth to the performance, & in those which are contrary to the abstinence.  
Let us come now to our particular purpose: it hath been already said, there is a kind of society between the Prince and the Courtier; the which for the inequality of terms, hath not altogether the common benefit for end: yet if not that alone, at least principally that of the Master, wherefore the Courtier is bound to do all that which doth comprehend the benefit, profit or service of his Lord. And because above we have sufficiently declared that the service which is the end of this society is restrained to the household or economical part, in sort, that all the household actions which may redound to the benefit of the Prince, fall under the bond of the Courtier, that is, bind him to effect the same for the service of his Lord: and on the contrary, all that may prejudice this economical service, is forbidden the Courtier, and doing it, doth a thing unworthy his name; and by that reason may be called an infamous servant, since that as doing well, to the desired end of the society, he obtaineth honour thereby: so who worketh to the contrary is defamed; yet not simply or wholly, but answerable to the society and his bond of duty. As for example, he should be a very infamous soldier, who at the giving battle should throw away his arms and fly, but not wholly disgraced, because he might then justly be so called, as if he had betrayed his Prince and country, or such like: for the reason which shallbe showed elsewhere: so likewise he is a dishonourable Courtier who acteth any thing contrary to the economical service of his Prince, but not altogether a disgraced man or infamous citizen.   

CHAP. VII. If the Courtier upon occasion be bound to spend his life and goods in the Prince's service.  
THe Courtier than is bound, as appeareth by what hath been said before, to serve his Prince in all economical actions, & not bound but exempt from all other not contained therein, as particularly hath been declared touching the public affairs. Not, because doing any thing therein, he shall not deserve commendations; but, because not intermeddling or not willing to deal therein, he can not justly be censured. The like both may and aught to be understood of the particular offices of the Court, for that as the Courtier in general comprehendeth all the household service, and is not otherwise bound to any thing, as not contained therein; so a particular officer or minister of the Court is bound only to those actions, which particularly belong to his charge, and for the which he hath contracted service with the Prince: in the other there is no bond to constrain him. But because it hath been said, that generally the Courtier ought to do all things belonging unto economical service, there riseth a doubt, if therefore he be bound to neglect all other respects, and not to care for any loss particularly either of life or goods, fully to effect the same. For solution then of this difficulty, it is necessary again to speak of some things very important, concerning society, but moderately, because in our actual Philosophy we must speak thereof with greater plainness and more distinctly. We say then in the mean time, that particular societies do aim at some particular good wherewith more easily they obtain that only happiness whereunto every human desire and thought is bend, as to the last and most noble end, unto the which the others do serve as means and helps, with such order that those nearest unto it are the more noble and more desired, so that the inferior is commanded and ruled by the superior, or at least without the hurt or offence of it, nature not permitting, that a thing less desired, should be procured with the offence or hurt of an other more dear and noble, for so should the course and order of causes be overthrown, & with that confusion deprive the second causes of that virtue and efficacy which they receive from the first, and by consequence make a surceasing of the motions which succeed: the which is true, not alone in the causes of natural motion, amongst the which the superior taken away, the inferior can work or move nothing at all. As doubtless the elements should be idle, if the heaven the superior cause were not, neither would the heaven move, if the internal parts assisted not, nor should that have force of motion, if from the superior, and finally from the first mover, by tradition from one unto the other, there were not virtue imparted. But so likewise it falleth out in designs and purposed Ends; amongst the which that is the first & chiefest, which by influence (as it were) doth impart the virtue of moving the desire to all the rest, and doth make it happy, as hath been said, and by degrees doth much more qualify the next adjacent Ends, in such sort, that it is impossible for an inferior to move any affection without the virtue of the superiors purpose: but much more to be able to move the desire towards himself, with a prejudice of that good, which doth exceed it. By example it will be made more plain. There is no doubt, but the sickman for his health sake longeth for a medicine: and therefore I say, that it is impossible he should wish for it, or in any sort consent to the taking thereof imagining it hurtful to his health, and the reason is, because the lesser or inferior purpose or end, doth not move but by virtue of the greater and more eminent, and therefore when no virtue doth flow from this, that other by no means can be desired, neither then doth it impart any virtue at all, when the inferior purpose or end doth prejudice or hurt the superior, as hath been said of the potion hurtful to the health.  
Now let us come to our own case, and give solution of the propounded difficulty, which most easily will be done: I say that the Courtier can not desire in the service of his Prince, any thing that shall be hurtful or contrary to his own profit and commodity; the reason is, because he desireth not the Prince's service, as thereby moved unto it. But by reason of his own profit which giving virtue and efficacy to that service, to move the Courtiers desire and appetite, doth not suffer for the reasons before noted, that he desire it to his prejudice. Wherefore all that is contrary to the Courtier's profit, meaning that profit, which (as a Courtier) is the end he aimeth at; hath without question no place in his desires, whilst he desireth to serve the Prince: all which is occasioned by the dependency of Ends, amongst which, his own profit is chiefest and superior; the Prince's service, the lesser and inferior, whereupon of necessity that must be granted, because howbeit this Society be not fully a society, for the disparity of terms, so also is there not assigned for the scope thereof a benefit and commodity equally common. Yet notwithstanding since in the contracting thereof, the election of the Prince interposeth itself aswell as that of the Courtier, it should in some sort make common the benefit thereof. For if you bound it within this term, that the scope thereof be the Prince's service, but yet so, as joined in a sort to the Courtier's benefit, because it is absolutely impossible to work for an other, not having an intention for some proper benefit. And this being known (as is said) by the Prince, he contracteth the society with a band on his part also, that is, to benefit the servant (as hereafter shall be declared) and is contented the Courtier serve him, intending his own profit: wherefore the Prince desiring, that either without this, or contrary to this interest, the Courtier should serve, requireth a thing contrary to all right: neither is the Courtier in any sort bound to serve him. And more particularly to come to the propounded difficulty, I say, that neither the Prince can look for it, nor the Courtier is bound to spend his life for his Lord, the reason why, is, because the life is far more dear, than all that he can either hope for, or desire in service. Whereupon as he should be held for one unadvised, who for a lesser good, should choose the loss of a greater benefit, so should that Courtier have little discretion, who for the obtaining of the purpose of his service, which consisteth in profit, dignity and power, would adventure the hazard & loss of his life, which by many degrees is more dear unto him, than all these benefits; yea such as without the which the rest cannot be obtained: and if weresolue thus touching the life, much more ought we understand the same in case of honour and reputation, according to the Civil opinion, which is far more precious than the life in the highest degree. Concerning Goods, the resolution is not so easy, since those who propound unto themselves, the increase or winning of profit, it is necessary they consider what they lose and what they hope to get, because it may be answered in this sort: That it is fit to spend less of a man's ability in his Master's service, then that which he is in hope to get by the same: neither is it meant the Mercenary Courtier is bound to impoverish himself, and suffer detriment in his wealth, fully and competently to serve his Lord. But who so preferreth dignities, honour and power, respects of much greater estimation than riches, may securely for the obtaining of them spend of his own, as voluntarily, not of duty, if the contract either expressly or covertly bind him not thereunto. The which point of contracts is very considerable, amongst the which are the use and custom of the Courts, the which more or less tie the Courtiers to like expenses. As if the Prince in any Court use to keep table for his servants, the Courtier knowing the same, and bound to service, is to serve at his own charge; which in other Courts he were not, where the custom is the Courtiers shall be found their diet. But of like matters, as things of small note, there needs no longer discourse.   

CHAP. VIII. Of the Prince's bond or duty towards the Courtier.  
Having now resolved and made plain the proposed difficulties, it is requisire before we pass any farther, to show, (and indeed the Courtier may in reason desire to be satisfied) what the Prince's office or duty is towards him, having fully set down the Courtier's duty unto the Prince; to the end he may know what to hope for by his service, and how far to stretch the limits of his pretensions, because hereof it may follow, that he will neither indiscreetly make offer of his service, not knowing to what end he shall labour, nor happily shall unjustly complain of his Lord, as nothing liberal or beneficial towards him: a thing which as it many times falls out, so is it with all possible care to be removed, since jars and contentions do stop the passage to favour, and for the most part breed disgusts and pikes of ill satisfaction & diffidence both on the one side and on the other. But because these things shall be more largely treated of elsewhere, we will only here restrain our reasons to brevity, and point at that which to our present matter seemeth necessary. We say then that though the society of the Prince with the Courtier (as before is noted) be not a perfect society whereby the end thereof is not as in others, wholly the common benefit, there is no doubt notwithstanding, but the Prince hath likewise on his part a certain bond, by virtue whereof he is tied not alone to desire, but withal to look out and perform, some thing which may be beneficial and commodious for his servant. And this is that which at this time we purpose to manifest, that is, unto what kind of benefit, and unto what terms he is bound: because as the Courtier (by what hath been said) is not bound to serve him, but in some things, and in those also by certain limits; it seemeth very reasonable, that withal, neither the duties of the Prince should extend to every benefit, whereof the Courtier is capable, but unto some only, and in those, unto some determinate end, so that the one bond may be answerable unto the other, and that between them, there may be a due and just proportion, that it may not seem, this Society is rashly or inconsiderately made. There is no doubt then, but moderating this duty by the End, such should the action be, as the first purpose requireth, and since we have said the final end or scope of the Courtier to be his Proper interest, it is most clear, that as he is bound to work or endeavour to bring to pass that End, which moved the Prince to conclude society with him, which is his Proper service: in like sort the Prince is bound to work for performance of that end which moved the Courtier to link himself in bonds of servitude with him. So as we may say, that the Prince is bound to work for the benefit of the Courtier, in those things that the Courtier propoundeth to obtain by service, and those are Profit and Honour. But the greatest difficulty resteth, that is, how far forth, or in what measure And truly, if we consider that in cases of Society, no man performeth his duty if he give not satisfaction to his companion, which if he do, it will be judged that he hath performed the expectatation, this satisfaction than riseth from the proportionate working to that end which his associate desireth.  
Ends, as hath been said before, are in themselves infinite, that is, desired without measure: so as the Courtier desireth not an indifferent profit, or a mean degree or dignity, but the greatest that may be obtained. I speak not indefinitely, but as from that Prince, because he must not in his desires extend himself further than the Prince's ability doth serve, that rule being well known, that no man is bound to an impossibility: it should be an insatiable desire, which should so far carry any man to request more of his lord then he can do, or grant or procure by his authority. It seemeth then hitherto, that the Prince is bound to offer all those honours and profits unto his Courtier, which immediately or mediately he can grant. Notwithstanding we must note, that as the Courtier himself, is not bound to do all that he can in service of his Prince, when the performance thereof shall be prejudicial to his proper interest: so much less is the Prince bound to benefit the Courtier in such things as are damageable or offensive to his service, & so much the more, by any action prejudicial to more important and desired benefits of his own profits: hence may be gathered, whether he be bound to benefit the Courtier in things which bring dishonour or special detriment to his own affairs or fortunes, danger to his life, disage to his person, or displeasure to his mind: by these principles also may be examined, if he be to benefit that Courtier, who of necessity is to abandon his service, and many other commendable things worthy the knowledge of the curious. But because to proceed further herein were to exceed those terms wherein a methodical writer is to contain this art, they are differred and shall be (God willing) fully handled in that part of active Philosophy, which treateth of Economical prudence.   

CHAP. IX. Of two sorts of services considerable.  
FOrasmuch as I suppose we have sufficiently discoursed of the purposed scope or end of the Courtier, and of his duty in general: aswell the order of the treaty as their profit to whom we intent it, requireth, that we draw unto the particulars so much as we may, to confirm and establish precepts & rules for the more provident proceeding therein. You shall understand therefore; that there are two kind of service which may be done unto the Prince, the first is due and answereth to the particular charge or office which is held in court, either of Steward, Treasurer, Auditor, Secretary, or such like. The second is not otherwise contained in duty, but offereth itself of a free-will and election beyond all duty, and the reason hereof is, that the favour being answerable to the service that is done: who desireth greater favour, then that deserved by this particular service and proper charge which he holdeth in the Court, must likewise enlarge himself in service, and by that means merit a greater portion of favour, by prefiguring unto himself an object which in the amplitude thereof may be answerable to the whole compass of the service he may do to the Prince, but so, that the parts respectively and in proportion correspond unto the parts of his service, in such sort, that to the office of Secretary, of Auditor, and the like, there be allotted such measure of favour, so restrained within his limits, that it partake not with that of an other office. Wherefore it is necessary for the Courtier who hath in purpose to be absolutely possessed of all favour not to content himself within the terms of his particular service, but wisely to endeavour the extension of his confines in a more ample sort. Yet with this condition, not rashly to discover himself an usurper or intruder upon other men's offices or charges, because this would breed hatred amongst the Courtiers, and a conceit of presumption with the Prince. And therefore must rather choose to deal with those which privately belong not to any one, but are indifferent to all, and may therefore be exercised by any Courtier without the prejudice or displeasure of any one. This kind in what it consisteth shall be declared in his place, in the mean time we will call it, voluntary service, as the first service of duty.  
But there ariseth here a doubt, which is this, if he may not have the whole favour, who taketh not upon him the whole service, which cannot be done without the offence of others, and it may be the little satisfaction of the Prince: it followeth then that it is impossible ever to be full possessor of the entire favour. Whereunto it is answered, that to intrude into an other man's charge, not called & without authority, doth breed bad effects as hath been noted before; but either called or provoked thereunto by the Prince, or put in trust therewith through confidence obtained with him, than he both may and must do it, where you shall understand that the order to obtain such favour, is thus: by serving diligently to the Princes liking in his special or appointed office, that part of grace or credit is thereby obtained correspondent thereunto, offering of himself in voluntary services that do increase credit and favour, from which increase, occasion is offered (as more distinctly shall be set down) to insinuate himself into the confines of other men's offices: so that by well serving, favour is augmented, & by this increase groweth occasion to possess the entire service; whereunto afterward is answerable, the absolute embracement of the Prince's love and favour; for the winning whereof the Courtier chiefly laboureth as the only cause of his felicity.  
Yet here riseth a greater question, because it is very manifest to be vain and superfluous to increase divers essences & things without special need or necessity: though it be not without cause, the institution of many officers in a Court, since one alone cannot sufficiently satisfy the Prince's affairs: and if then it be so, he laboureth in vain, whosoever hopeth (as hath been said) alone to undertake the whole service, and by consequence, it shall be labour lost, to aspire the winning of the whole favour. To this it is easily answered, showing first by example, that in the greatest administrations, one alone may sustain the charge of all the service of a great Prince: as hath been done by the ancient Praetors and Proconsul's: who were sent into divers Provinces: and by the Viceroys and governors who are at this day destinated to the greatest charges, and who doubtless undertake the whole service of the Prince in those governments, for that in him, that is in his authority, the whole multitude of inferior officers are united. Wherefore I say, that one effectually or in act of execution is not capable of all the offices in the whole Court; some of them being so nice and troublesome, that they require a whole man, free from all other care: but in effect he may contain them all, being able by his authority to institute, ordain, distribute, moderate and move all; so that the whole domestical business of the Prince may be perfectly satisfied: for that how be it this seemeth the office of the Master and not of any servant, we see notwithstanding for the most part, affairs to be so little pleasing unto Princes, especially of household matters, that they had rather leave the whole charge, to the wisdom and fidelity of some one thought worthy thereof; in which sort it is not impossible that it should be undertaken by one alone. Yet it resteth that we discourse more particularly of the two kinds of services propounded, and first of service due.   

CHAP. X. Of service by duty or affectioned.  
IT is necessary that first we begin our deserts with some particular duty, a thing which ordinarily happeneth to all that will have footing in Court, because for the most part there is some special title of service assigned them, in the which they must by all the possible means they can, give satisfaction to the Prince. So that, as according to the old sentence, ex nihilo nihil fit, in like sort, it is impossible for him ever to obtain any favour, who hath no portion or place of service; but he that possesseth any part, as necessarily every Courtier doth, may make himself passage to special favour. And certes he deserveth the name of a wise Courtier, who in the beginning can give such force and vigour to his service, or any part thereof, wherein he shall be employed, that he grow fruitful and fertile in his Prince's favour, even to the last and highest degree: for those in course are most commendable, who by their dexterity and Courtly valour come nearest to this mark. To do the same then, it seemeth very requisite to begin (as it hath been said) from the worthy and due performance of his proper charge and place, whereof we may not here give precepts. Because if the Courtier be to be Master of the horse, let him have recourse to Cavallerizzi and such as teach to manage them; if an Auditor, to those skilful in accounts, & such like: the which as every man may see are not within the terms of this Arte. But howsoever, let him endeavour to be skilful in his own office, for thereby he shall obtain that favour and grace correspondent thereunto; it being a thing not questionable, that an excellent Divine, a Secretary, or Auditor, manifesting themselves by their works, should provoke and allure the love and favour of the Prince, by so much the more, as they are more rare and excellent. True it is that here we must call to mind that which before in another place hath been spoken, that is, that the favour of the Court is not gotten by the opinion of virtue, but by the use and exercise thereof to the Prince's profit. Whereupon none of them that will deserve well, must content himself to be singular and perfect in his profession alone, but how with greatest perfection and rarity in service to give satisfaction and pleasure to his Prince. This chiefly consisteth in manifesting an exact diligence with a desire to spare no pains fully to give him satisfaction: for as benefits joined with love and kind demonstrations infinitely increase respect and duty, so likewise service done with an earnest affection and a kind of partiality towards the Prince, worketh marvelous effects; this being most certain, that many petty services, and almost unworthy consideration, only accompanied with an affective show, have been the beginnings of special rewards and incredible favours: and to say truth, there is no such price or means to compass or win love, as love itself. But herein we must stand well advised to shun a most dangerous rock, that is, curious and open affectation, which may breed an opinion in the Prince of want of judgement, in knowing what's convenient, or else that which is more perilous, a doubt or suspect of dissimulation, and by consequence an effect of hatred or scorn, not alone with the Prince, but with the Courtiers also, who take no pleasure that any man should be over-diligent, or in appearance too-too passionate in the Prince's service. Next, not to give matter of jest by being seen beyond all terms of modesty or decorum to become like an enamoured lover in the service of his Lord. This affection which is an excess, consisteth in nothing else than in making the show before named with greater ardency and more earnestly than is fit, either in the action, which requireth no such diligent affect, or at least, not of him that doth it, but of persons more inwardly conioint, and of the Prince's confidents: or in respect of the place and time, as where the Master's eye is present, or else such persons as necessarily or in all likelihood will give him notice of the same, it should be conjectured that therefore he doth exceed in show thereof, the which by so much the more grows odious, by how much it is discovered to be done for his own profit and commodity: and the more ridiculous, being known the effect of a weak judgement, to observe decorum in himself, or in his actions, place or time, & other circumstances, all which proceed from a plebeian and a servile mind. But on the other side, it seemeth such demonstration and show is done with reason and conveniency, when in the execution of that which to our proper charge belongeth, we do so much as is thought fit and necessary, and besides that, perceiving in the Prince a desire that the action be reiterated, or that a greater diligence be used therein, we endeavour fully to satisfy him, showing to do the same, not only without any grudge or murmuring, but with a willingness and pleasure, though it may be inwardly it be grievous and displeasing, and therefore we must not attend till by command the Prince discover his desire, but diving (as it were) into his mind, make an encounter with his pleasure, preventing the discovery; because the Prince by nature earnestly desiring his proper service, which consisting in the Courtier's diligence, of necessity taketh pleasure to see him, not liberal alone, but prodigal (if we may say so) in an earnest curiosity and desire to consume himself, for his absolute and complete satisfaction. And in this sort we must think, the Courtier exactly doth perform his duty in his particular charge, from whence there is hope offered him, when time shall serve, to propagate and enlarge his confines, within the which his office is restrained, it being very likely, that the Prince being satisfied of his ability and readiness in his private office, will give a passage and entrance unto greater affairs, which shall be the fruit to have performed his duty, as was requisite, by reason of the place he beareth in the Court.   

CHAP. XI. Of voluntary or assistant service.  
But if notwithstanding all this diligent observation of the things above said, the Prince shall afford unto the Courtier no more favour than is justly answerable to his particular service; it is fit he seek out other means for his promotion, and to say truth, whosoever▪ will have, a greater reward than which of due belongs unto him, it seemeth very requisite, that he do also some thing more, then that which of right apperteines to him, wherefore he must not only endeavour himself diligently to satisfy his own charge or place, but to employ himself withal in some other things, whereby the Prince may make conjecture of the Courtier's love, and incessant will to do him service. Yet true it is, that herein we must be very circumspect, because to insinuate or thrust himself into other men's charges without order from the Prince, should be a rashness and presumption; wherefore he shall note that there are certain endeavours to this purpose very fit, as those which not only are not hateful, but very acceptable.  
Chiefly this assistance seemeth to be in places, where the being is both honourable and commodious to the Prince, and these are in the forechamber or that of the Presence, where many stranger's meeting, either by occasion of business, or other complement, it cannot but be very grateful unto the Prince, to see it well frequented with his servants, creatures & favourites, by whom they are received, honoured, entertained, and in the end brought before him. In like sort when he feedeth, it cannot but be pleasing unto him to be encircled with many attendants; As also in his visitations, or if he chance to go abroad, to have many about him, assuredly will be very acceptable, aswell for their readiness upon any occasion that may be offered, as by the honourable respect which he receiveth, not so much by the multitude, which is a sign of magnificence, as by their diligent service, which argueth a liberal and beneficial mind in him; wherefore the Courtier must not think it tedious or time lost to be present upon such occasions, the which thing will make so much the greater impression, if such be his office, as by virtue thereof he may well be excused, because by how much less he is bound thereunto, the greater note is taken of his affection. This then is the benefit which is gotten by this attendance or assistance, which in sum, is the Prince's satisfaction, but the fruit which it bringeth with it, is of much more importance by the occasions which are offered of infinite consequence in this art: for that by this attendance, in place where he is often subject to the eye of the Prince, he winneth every day a greater familiarity, and accustoming his sight to the object of his person, the Courtier doth still keep himself in a fresh remembrance: besides all this, many times there falleth out occasion of business in some matters, the execution whereof either in their own nature, or for want of time or other cause, is not committed to those to whom in Court it doth properly belong; but to such whom chance or choice made present; and although this belong not to their office, as hath been said, yet yielding satisfaction, by the dexterous performance thereof, it mooveeth in the Prince a thought and will, choicely or by name to command him at an other time, and in the end to possess him wholly with that charge. I leave to speak of the accidents which may fall out, by one whereof, or very few of them, the entire favour may be obtained. It is most clear, that Sejanus by many sleights made conquest of Tiberius' love: yet that accident of falling of the grot or cave, whose ruins he held up, defending the life of his Prince, with peril of his own, did so far advance his favour, that afterwards even at his pleasure they might dispose of him. But amongst the rest of all these, there are two most important benefits, by this diligent assistance or presence, the one is the knowledge of the nature & humour of the Prince: the other is occasions, which often fall out, to have discourse or talk with him. The knowledge of the nature, customs, affections & humour of the Prince, is most necessary, for imitation and accommodating yourself unto him. The occasion of discourse or talk with him, is of no less infinite consideration and profit; whereof it being so, that we shall speak hereafter; we will in the mean time say something of the means how to know the humour of the Prince, and of fitting yourself thereunto; and after we will treat of reasoning and discourse with him.   

CHAP. XII. Means how to know the nature and affection of the Prince.  
IF it be necessary every artisan have knowledge of the matter wherein he is to show the essence and form of his art and occupation; as the Tailor of cloth; of iron the Smith; and the Mason of marble: If the Physician can not put in practise his faculty, without a precedent knowledge of the body, curable, and to be short, of every agent, presuppose the knowledge of the subject wherein they are to work: we may also say it is great reason, that the Courtier being by his labour and industry to induce and gently wrest into the Prince's mind a love and liking of him, should by so much as is possible have a full and perfect knowledge of him, to the end that by this foreknowledge, he may order, rule, and moderate all his actions: since it is out of question, that there is not one manner of proceeding with all men: for we may by some way obtain the favour of one, which would procure the hatred of another: wherefore if the nature of every one lay open and were manifest, so that easily it might be learned and perceived, it were an idle thing to give precepts to observe it, or to obtain the knowledge thereof. But because, than it, there is nothing more close or secret to him that hath not prying eyes always open aswell of body as mind, it shall not be superfluous briefly to discourse of this matter.  
We say then that divers are the means whereby the natures of men are known, amongst the which the art of Physiognomy doth help very much, by means whereof some have been able to penetrate and search into the inmost and most concealed affects of the mind of other men: And howbeit the art seem full of fallacies, yet when many signs concur together signifying one and the same affect, than wisemen will not that it be vain to give credit, as settled upon natural grounds. Galen on their side is of opinion, and hath largely discoursed thereupon, that Animi mores sequantur temperaturam corporis. And unto him the whole College of the best Physicians do consent, that the temperature and composition of the body being known, it is most easy to guess what are the affects, manners and natural inclinations of the mind. The rhetoricians, amongst whom Aristotle, as chief & Prince, teach this excellent rule, to consider the age and condition; as whether old or young, or of a middle time, whether noble or ignoble, rich or poor, whether potent or of mean fortune, and such like, unto which conditions he doth attribute their particular affects and manners, so that knowing in which of them any man is found, presently are his affections known: we may beside join unto these the education and profession, apt also to qualify and give a habit to their subjects. Likewise in the books by me set forth of Eloquence it is declared, that from the phrase of speech and metaphors that are used, the nature of him that formeth them may be perceived, and this also to have been the opinion of ancient sages, whereof as I suppose in that work I have given sufficient reason.  
But because these & such like ways are too much grounded upon Generals, & to the Courtier by reason of the place he holdeth, there is a more secure passage offered, we say that the true means to attain to the knowledge of the Prince's nature and custom is by his actions: and yet not all, but those of choice, because these discover the inclination, as by the effect the cause is known; and although dissimulation, at first sight putting on a colourable habit, and occasion of the action, either different or contrary to the natural propension and inclinement, it is yet notwithstanding impossible to conceal or hide the same, from a circumspect and wise Courtier, for that if watchfully he shall observe actions, it will easily appear whether he work naturally and by a contracted habit, or else dissemblingly; because nature being ever the same, and habits being gotten by custom, the actions must needs be uniform and alike within themselves. But dissimulation wherewith nature is not invested, but overshadowed cannot be of that force, but that some beam or ray of the true and natural inclination at one time or other will pierce and pass the same, and this is so true, that as yet there hath never been seen, nor is it possible, ever to see so excellent a dissembler, who hath not been discovered and unmasked by him who familiarly shall deal with him and carefully consider his actions by due comparing them together. Because the art of dissembling groweth of a forced and contrary habit unto nature, it cannot be, but many times of his proper force withdrawing itself from under so heavy a yoke it will work actions quite contrary to those of dissimulation. True it is that the cunning dissembler is cautelous and wary, and therefore doth not disrobe himself of his habit, but either by violence or confidence: by Violence, I mean forced by some mighty hand to say or work the truth, a thing which cannot fall out between the Prince and the Courtier. But there is an other kind of violence, very profitable, and to be considered, that is, an excess of the affections stirred up or moved: the cause is, reason being sometimes troubled induceth forgetfulness of that caution, openeth the secrets of the heart, and discovereth that, which dissimulation kept most secret, besides the promptness or difficulty itself of falling into these excesses layeth open what is the true natural habit, because from hence it groweth that he is more or less prone or apt to perturbations upon such like motions. But the consideration of Confidence is of most special importance, the which particularly consisteth in places and persons, and in the persons is considered the benevolence wherewith they are made firm, or the opinion of their incapacity to understand and penetrate, as also to make manifest that which they know in the places, for that the chiefest end of dissimulation being to mask or shadow natural instinct, when the places give assurance, promising secrecy by their remoteness from the knowledge of men they do easily entice the dissembler to give the rains & liberty to the force of nature; and by the same reason, to discover himself to muddy persons of little understanding, and less accustomed to their caution: or rather because natural actions, are done with more ease & pleasure, they put off, or at least ease themselves of that habit of dissimulation: they do this and much more with persons of whose love they are very confident, and therefore it is reported that Sejanus varijs artibus Tiberium devinxit adeo, ut obseurum adversum alios, sibi uni incautum intectúmque efficeret: By sundry sleights had so bewitched Tiberius, that being secret to all others, to him alone he lay open and uncircumspect.  
The Courtier then who earnestly desireth to sound his Prince's mind must, mal-gree dissimulation, have notice of his actions in his most retired places, know what talk he hath with common persons, particular confidents, and with those that either by age or want of wit may make him more secured, because by the collection of the actions and talk observed and compared together, and the conformity or disagreement between them well considered, the way will be very plain to know him aswell within as without. Taking care notwithstanding to do this in such sort, that for a Courtier you be not taken as a spy, and withal remember, that tamnescire quaedam, quam scire oportet: It is as fit not to know some things as to know them: To conclude, all these actions must be tempered and accompanied with dexterity, the which cannot be taught, but must be natural, though by experience in many things, it be much refined.   

CHAP. XIII. The manner how to accommodate himself to the Prince's humour.  
NOw that the Courtier shall have perfect knowledge what is the humour and inclination of his Prince, it resteth to consider in what sort he is to conform himself thereunto in his service; wherefore we say, that the nature of the Prince, either is plain and open, and as they say, absque fuco, & fallacia, or it is encumbered and shadowed with a screen of dissimulation. If it be open, the rule is easy therein to be observed, because to what he is seen to incline, to the same without all question is the Courtier to enable and conform himself, professing arms if the Prince be of nature martial; learning & letters, if he delight in knowledge; in holiness and religion, if he be devout; neat and delicate in apparel, entertainments and all other things, if he urge this; diligent and quick in execution, if he in his actions be exquisite and by nature speedy. To conclude, he is to adapt and fit himself by all the means he may unto his will, and make himself, if it be possible, the very portrait of his properties and fashions. Because self love which is the root of all other loves, chiefly extends itself unto his like, and more towards those who conform themselves in manners and natural inclination thereunto. Besides, if he make show of imitation not by proneness of nature, but by will & of choice purpose, this also is very pleasing, & is as an approbation of his actions, manners, and choice; a thing of all men desired: or at least as in terms of obedience and consent.  
It is by odds a thing more difficult to fit himself to dissembled humours: because framing himself to that which feignedly the Prince professeth, it is most clear that such conformity doth not light upon his natural inclination, and therefore doth not search unto the quick, but resteth upon a superficial affectation: On the other side, if he will make profession of the Prince's fashions with a close dissimulation, it cannot be pleasing unto himself without his own prejudice, knowing that no man praiseth or commendeth that in another, which he doth truly hate in himself (I speak in matter of carriage or behaviour) and surely he should feed himself with a vain hope, that should think to be pleasing by intemperance, to him that maketh show to be devoted unto continency: or by a desire of revenge to him, who either openly or covertly declares himself easy to forget all injuries. To conclude, the Prince dissembling, cannot openly be delighted with any one, that shall make show to have a habit in that, which colourably he is fain to cover, without manifesting the truth of his inward meaning, and making the false appearance to be known. But on the contrary, he doth not truly conform himself unto the Prince who doth not wholly fit himself to his true and natural inclination. Wherefore in these difficulties, it seems the indifferent way is not to discover himself openly or by a professed habit to be contrary to the dissimulation of the Prince; (for example) showing himself incontinent, with one that professeth temperance. For that this might in reason seem a despising of him, and to have in slight esteem the disgust or displeasure which he by these actions and contrary courses might give to the Princes open and apparent disposition: or else might breed suspect of his knowledge of the disguise or counterfeiting; a thing, which questionless might win him hatred. But the Courtier must show himself to be naturally inclined thereunto, although in reason he repugn the same, and be same to force himself thereunto: because that which is truly natural unto the Prince, shall so much the more be judged a natural inclination in him, though masked with a vail o● dissimulation. Hence it is very likely would grow great good liking in the Prince, and the high way unto confidence would be made easy: beside, since needs be must lie open unto some, it is clear, he will sooner discover himself unto one, to be of like affect, and much more if happily the Courtier be able to serve him in that inclination; wherefore we say it is necessary in terms of obedience and of dutiful regard towards the Prince dissembling, to conform himself in some part to the coloured affect and fashion. But to make passage unto confidence, it is more profitable to give apparent signs of a true, or a truly dissembled inclining in himself, the which inclining must be like to that which he knows truly to be natural in the Prince, unto whose humour in my opinion this is the next way to be conformable.   

CHAP. XIIII. Whether it be fit to have often speech or conference with the Prince.  
WE come now to speak of the conferences with the Prince, and first of all let us consider, if it be profitable to the Courtier to have easy access unto the Prince's ears, because on the negative part, it seemeth there are these reasons, as doubtless that this manifest favour breedeth him great envy with the other Courtiers, and how pernicious a thing that is, is very plain, whereof we mind to speak at large in due place: besides many informations are made unto the Prince, whose author not being known, it is attributed unto those, who often have conference with him, whereupon followeth the hatred, not alone of those offended but of others who have reason to fear the like, beside the note of a malignant detractor. Hereunto is added a weighty consideration, that in reasoning the Courtier useth many or few words: if few, he doth not fit his Lord's intention, who many times gives him this access, for entertainment of the time which he desireth. In this case to walk too warily, besides that it makes a show either of a severe or a dissembled nature, it gives no pleasing gust, but breeds a diffidence: if many words, a provident and witty Prince, (such as we suppose the Prince worthy to be served by our Courtier instructed in this art) will easily see into his manners and affections, which happily with more profit might have been concealed, nor can this be but very hardly holpen, because the Courtier being to make answer to demands, and to persist in his discourse, so long as it shall please the Prince, it is almost impossible to go so covertly to work, that truth itself glides not, or glanceth out sometime. And surely as love is a most sweet torture, which oftentimes unlocks the cabinet of closeth secrets, whereupon they are wont to say that, il caldo del letto, dilegua sowente il ghiaccio della taciturnita: The heat of the bed oft-times doth thaw the Ice of secrecy, which husbands should in many things conceal: So from a mind not well established and made immovable against the winds of Courtly ambition, the pleasure of the master's conference steals many things from the servant, which to their greater profit should have been better kept.  
But for all this there are on the part affirmative, more lively reasons and of greater force, because for certainty amongst all the passages offered to the Prince's favour, there is not one of them, that by a more plain and easy way doth lead to our desired end than this, because it doth intrinsicate and make familiar, yet so far forth as a modest servant may be with a reverenced master: It gives fit occasion & opportunity to bear his humours and affections, and to give an earnest & taste of our own proper virtue and valour: a thing not of small regard with those who consider how many are in Court who through want of that commodity to make their talon known unto their Prince, keep the same buried in sterility. Besides the reputation which it brings is held inestimable, not alone, because making profit of the Prince's judgement, he cannot but be commended also, who is thought worthy his domestic and familiar speech. But yet much more in this, that because the Courtier's reputation consisting in the favour of the Prince, which in respect of other favours we may term ability and power to pleasure others; it is most clear that this is chiefly expected from those who have liberty of often conference, and by consequence fit times to present the petitions and requests of other men.  
But above all the rest, more estimable, is the facility which groweth thereby, to dive and sound into the deepest thoughts & affections of his Lord, and to show in himself a disposition and nature pliable and conformable thereunto. To this purpose I must not leave to note; that for oftentimes in reasoning and like conference, the quick and lively sharpness of the wit, or else the dullness and poverty of spirit is discovered, it is a most necessary observance, to mark and search of what kind that of the Princes is herein, because though it seem very reasonable, that by how much the more the officers are of spirit, life and capable of every command, by so much they should be more respected and held more dear: yet shall you find some kind of Princes, that as they will fly the extremity of folly in followers, so are they better pleased with a mediocrity & indifferency, then with this singularity and superexcellency. Mark what Cornelius Tacitus speaketh of Poppaeus Sabinus: Is modicus originis prencipum amicitia consulatum ac triumphale decus adeptus, maximisque provincijs per quatuor & viginti annos impositus, nullam, ob eximiam artem, sed quod par negotijs, neque supra erat. He was but of mean parentage, yet through the favour of Princes, that is of Augustus and Tiberius, he obtained the honour of Consulship, and triumphed, being governor of many great provinces for four and twenty years, not for any great skill that abounded in him, having so much as was only equal to his employments, and no more. And this groweth either of fear, lest from these excellent wits some thing might be plotted against their government, or of shame to be under them in virtue, over whom they are in fortune, or lest their actions should be censured and their affections known, though artificially shadowed: Or suspecting to want rewards answerable to their deserts and which might satisfy their expectation, knowing that high spirits, aim not at base and vulgar marks; Or (in fine) for some other hard and impenetrable cause. It is therefore manifest, that it behoveth the Courtier to be well advised, and with circumspection to proceed and present himself with such manner of speech unto the Prince, as he perceiveth may please his humour; whereupon, confidence will easily succeed, by virtue and means whereof many employments not belonging to his charge shall be conferred upon him, and next by consequence, the chiefest secrets, according to the qualities which by little and little the Prince shall discover in him, and this is the way and means to enlarge the confines of his particular service in the Court: next unto the which followeth in proportionable course the possession of that favour, which with so great labour is procured.  
Therefore as this occasion is greatly to be desired, so is it necessary to teach the means to make use thereof, which we will diligently do, when we shall by answer have cleared the difficulties on the contrary part set down in the beginning. To the first therefore we say, that of two evils it is good to avoid the worst; wherefore the apparent favour of a Prince's conference may breed envy, yet is this much better, then by such scruple or fear to lose the occasion of greatest efficacy (that is, to insinuate himself into the favour of his lord) which a long and tedious course of servitude can afford; besides that multa experiendo fiunt, 
Ann. 15.  quae segnibus ardua videantur: Many things by adventure are brought to pass, which unto the slothful cowards do seem hard. And who well observeth the courses of principalities and courts shall find that true which Tacitus saith; 
Ann. 4.  Dommandi spes in arduo, ubi sis ingressus adesse studia & ministros, steps to sovereignty are hard, but once entered upon, both favourers, furtherers and followers are present, but especially & particularly unto those who are not sorted only with fortune and audacity, but guided & accompanied with judgement and wisdom. Thus much we say when envy cannot be conquered, unto which purpose we will hereafter give more necessary advertizements. To that difficulty of hatred (of easy growth by the opinion of reports and bad offices) we say, that who will be friend to all, pleasing, and at least no apparent pretendor, gentle and officious, shall easily find remedy against this conceit; & particularly if he shall in effect abstain from so hateful an action, whereof in his due place we will abundantly speak. Next followeth the danger he may incur with the Prince in case of being too brief or too large in speech, wherein he must take counsel of nature, who is scarce and sparing of words unto some, & unto others too abundant and plentiful, advising to correct nature's defect by the help of art, giving supplement to want, & abatement to abundance, by a judicious prescription, which in such like cases must be the truest level, and wherewith he must be fully fraught, who pretends to port himself in the chiefest harbour of his Prince's favour. But as touching the unadvised manifesting his defects or discovering some thing else that might be dangerous, we answer: this art is not set down to men of so slight a stuff, that are not masters of their own conceits, and who cannot shelter or defend themselves (if at least they cannot avoid and hide the same) in such sort, as with silence to overpass that which for their profit must be kept in secrecy. But unto such as must be apt to sink into the inmost parts of his Prince, by means of things connexed in one, or many speeches: forming unto himself by virtue of them, certain conclusions, the which if not demonstratively and by necessity, yet at least by conjecture, and other observations taught before, may give notice, what are his inclinements, pleasures, and cogitations; so that he may as well wisely detect his closest designs, as shun the danger to be detected by the Prince, although it cannot be denied, the Commander to have the advantage in this espial and discovery, as he to whom it doth belong to interrogate, continue or to change discourse at pleasure: yet these things do not conclude, that to have often access to speak with the Prince is not very profitable and to be desired by the Courtier.   

CHAP. XV. How many and what be the kinds of speeches or discourses the Courtier is to have with his Prince.  
SInce to speak generally in matters of action is not so profitable, as by so much as we may to come unto particulars; it is necessary that we treat in special of the kinds of speeches which the Courtier may have with his Prince, and in every of them give those advertisements which are fit profitably to pass them. But to do this, we must first see how many & what these kinds be, wherein not proceeding in a strict and philosophical manner, but rather conformable to common capacity, the thing in my opinion will not be very hard. Wherefore without keeping so precisely the precepts of division (one of the hardest things in human understanding) we will say, that we talk or reason with the Prince, either for his pleasure and delight, to overpass that time of leisure for recreation from the toils of ordinary affairs belonging to his state and calling, & these we call speeches of entertainment; or else our talk with him is limited to some end either of a thing done, or to be done, and which belongeth to his honour, interest or state, and these we call conference of state: All others, if any such there be, are reduced under these two. Of the which, because those of State are most important, we will handle them in the first place, and those of Entertainment afterwards.   

CHAP. XVI. How to take opportunity to induce a conference of state.  
THe first consideration is concerning the manner how to induce or begin these conferences, the which are either touching the Prince's interest, or things which in some sort belong unto the Courtier's charge, and will easily give an entrance to insinuation. But because every Prince, who for the variable multitude of his actions (will have as reason requireth, some order) is used to divide his time, appointing to certain hours settled employments, this thing must be most diligently observed, for that doing otherwise, besides the molestation he should give the Prince in disordering of his course he shall receive many times but little satisfaction, and get the name of busybody. And if the business have no determinate and set hour, it shall be good counsel to reserve it unto some of those appointed for affairs, keeping entire, so much as is possible, the time of recreation, not only dear to every man by nature, but specially necessary unto those that with many toils are overwearied. But if the affair be extraordinary and of import, he may securely change the course, and alter the appointed hours, withal (so the matter be not of such weight, that it is needful of the Princes instant knowledge) we must give due space to those occasions, which either for health's sake; or safety of the life are fit to be done, as times of diet, sleep or physic, to avoid infirmities as well of body as mind, wherein to negotiate is forbidden.   

CHAP. XVII. What is to be observed in the passing of this conference of state.  
THe convenient and fit time with special consideration being taken, and the hour of negotiating being come, the circumspect servant, must either first, or in the very instant, or so soon as may be, by himself or by some other means discover the mood & humour, that the Prince is in, for all are not of Tiberius' mind, of whom Tacitus saith, 
Ann. 4.  Negotia pro solatijs accipiebat, that took dispatches for disports: and much less it may be to find him still in one mind, nor to have the same motion to the same things. Wherefore discovering an indisposition to the business, either by some affect of his mind or body, it is expedient to restrain the conference into as few terms as may be, and to abridge the time, from being troublesome; for the ill disposition of the subject with whom we are to treat, is no less contrary to the happy success of the business, then is an untimely hour. I understand this of affairs which necessarily must pass, and needs be heard, because in others, whose scope and end are the benefit or profit of our friends, or else contain some desired favour, we must of necessity await fandi molles aditus, easy entrances of speech, and therefore reserve them till there be a composed, quiet & settled mind willingly disposed to give audience, a thing which very seldom falleth out with some, who are so austere and stern, that it is almost impossible ever to find either fit hour or humour to confer with them. Such are men given to their pleasures & pass-times, besides the which they think on nothing else: and such are men choleric by custom or by nature, in whom either age or practise in managing affairs hath not bred a gentler temper. But if the Prince be well disposed, then must the Courtier endeavour himself that the business whereof he is to speak (for somuch as belongeth unto him) be aptly and commendably set down and handled. For the knowledge whereof he shall understand, that to negotiate with a Prince, may consist either in laying open or declaring some fact or service done, to the end he consider thereof as he thinks good; or manifesting some business, to the end to receive order for the execution and performance. And herein also is contained the favours or recompenses which either for himself or others are demanded, and in the one or the other the opening or concealing his opinion; or finally in declaring the manner of execution and performance of some action, which is commonly called a Relation. Wherefore in the relating any thing whatsoever we must first and chiefly have regard to truth, aswell for the integrity, duty and faith due by every honourable Courtier unto his Prince, as because he may make a more commendable resolution, knowing that from false principles in good consequence a true conclusion is never gathered: next there is requisite apparancy, to ease the understanding of the Prince, and lighten the burden of the business and brevity: Not to keep him troubled overlong having otherwise many divertions of importance. Next in receiving directions for the executing of any thing, either by himself or others, there is required not only a diligent attention of the mind, rightly and presently to take the same, without necessity of repetition, because this, besides the trouble, would breed an opinion in the Prince, of incapacity, and withal a want of memory and retention, to perform the same answerable to the intent of the commandment.  
But of all the rest, there is none of more import, than the charge to give advice and show his opinion upon any thing: 
Lib. 1. hist.  Nam suadere principi quod oporteat, multi laboris, saith Tacitus, it is a hard task to persuade a Prince to do that he ought. Whereupon it is necessary to note not to deal therein but by command, when the bond of your office doth not require it, and howsoever it is fit to use modesty, not to seem too wise, and by all means possible to avoid obstinacy in your own conceits, especially against the opinion and judgement of the Prince. There is herein required wisdom as the mother of all good counsel, and a demonstrative inclination of love towards him, to the end that with the more facility, he may receive that which is propounded for your profit.  
Lastly, in declaring things already executed you must use truth, plainness, & all that good rhetoricians set down to make a worthy ●●●ation. But to all these things there are two most important advertizements yet to be added; the first is Secrecy, because without that, in vain is the Prince's confidence procured, whose thoughts and intentions, by so much as is possible, must be kept concealed, aswell for the inconveniences which may grow thereby, as for your own reputation, which will be so much the greater, as these shall be the more occult and secret. The other is, not to use too great curiosity, in diving deeper into the Prince's thoughts, then is convenient, or he thinks fit to reveal, remembering that, abditos principis sensus, & si quid occultius parat, exquirere, illicitum anceps: To be busy in quest of Princes secret thoughts, or what unlawful drifts they have in hand, is both dangerous and doubtful. And for certain many have erred herein, whereof have followed contrary effects to their desires, because seeking by this means to link and inward themselves more strictly, they have oftentimes as too nice and curious been excluded all weighty affairs. And this is as much as I think fit to speak concerning Conference of State; now followeth that of Entertainment.   

CHAP. XVIII. How to induce conference of Entertainment.  
BY how much these conferences seem least necessary, by so much the skill and art to profit by them is the more laborious, the which notwithstanding must be exactly kept and put in practice for the benefit which followeth thereof, because happily these open more the way to Confidence, than those of State. The reason is, because these being induced & brought in by choice and for pleasure, bring forth many times by their continuance, such delight and sweetness to the Prince, that willingly he riterates the same, and by little and little, laiing aside Princely severity, begins by this familiarity to proportionate the Courtier's condition nearer to that of his state, and in time breeds a disposition to participate and impart unto him many things, and so successively doth enable him to take knowledge of his most secret thoughts; either hid from others, or only known by reason of their offices, not by free election of good liking, and therefore it may be not so fully imparted.  
Wherefore occasion of such conference with the Prince may rise, either of his own nature, who will deign the familiarity of his servants, respectively in terms and degrees to the one and other convenient, or by some incident occasion, as time and place affordeth many, or by the Courtier's qualities. And surely if the Prince be of nature conversable with his servants, the way to discourse and talk with him will be plain and needs no art at all: since either himself by demanding, recounting or propounding will offer occasion of entertainment. In these accidental conferences there can no rule be given; and that which in them is to be advertised, shall be noted in speaking of the occasions which the quality of the Courtier may offer, whereof we will now begin to treat.  
Since then these speeches are brought in for the pleasure and entertainment of the Prince, it is clear, that willingly he would pass them with civil and well speaking persons, full of novelties and pleasant devices to amplify and prolong a discourse. To be jovial and conceited is a gift of nature, which receiveth little help by art, howbeit many have attempted to give precepts of urbanity and merriment. The disposition also and ability of speaking well, is brought likewise from the mother's womb, but herein without all doubt Art hath a special share, since that if by a glib tongue and a hot temperature of the brain well fraught with natural conceits, there be adjoined a knowledge of many things: the art of apt & proper speech joined with that which more importeth and helpeth judgement and discretion, without all difficulty he will prove commendable and excellent in discourse.  
Novelties are gotten by curiosity, and though with a learned Prince, doctrine and reading be great helpers hereunto, he must not for all this, neglect the knowledge of such things as daily do occur, aswell within as without his dominions, so that the matter of these discourses may be sufficiently ready at hand; because the disburdened Prince, alured by such like qualities will take occasion to discourse with him for the time he shall stand free from greater cares. But for that it is no less necessary to offer meat unto the queasy and weak stomachs for nature's sustenance, than to the hunger-starved maw, and by device of artificial smells and exquisite delicacies, provoke their appetites: the provident Courtier, at hours most fit and time convenient, be it either after meals, when not to hinder true concoction by withdrawing the vital spirits from the stomach, it is overruled by Physic, that for a while our minds have leave to play, or at some other time when he shall spy the Prince at leisure (to which purpose diligent attendance in the presence much importeth) he must insinuate and move some of those things which he shall find most apt to please his taste and give delight, which if he once perceive (by vacancy of greater thoughts) he take well, then may he go on safely and with dexterity glide from one thing to another as commonly is used in long talk. But if there shall be no disposition, as quickly a nimble eyed Courtier will perceive, noting his actions, bowed down with weighty thoughts, or silent not willing to answer, or using brevity to what's proposed, or else (in sum) to chop off occasion, cut off multiplicity of words, then, hushed, he must retire, and look for better opportunity, or more befitting humour in the Prince, or seek some accident which oftentimes falls out, either by some flying news, or chances happening in the city, court or other countries, which either by their own nature, or some interest which he may have in them may give him taste or move him lend an ear to understand what is discoursed or variably thought abroad.   

CHAP. XIX. The order that must be kept in conferences of entertainment.  
IT followeth that howsoever there be an induction of these conferences, to advertise the Courtier what he is to observe therein, to make profit by the same: wherefore we say, that the scope of these speeches is to please the Prince, the action is talk, he must then by means of words and reasoning endeavour to entertain & delight his Prince: and to speak generally, it is notorious, that pleasantness and jesting commonly are delightsome, though it be true, that in this course there be danger of slipping into scurrility spurred forward by that unbridled desire of ambition, to see the Prince rest satisfied without delights; which pernicious block by all means must be removed, by those whose aim is honour and reputation, because the profession of a jester brings with it too base and ignoble estimation; wherefore it is necessary with great discretion to limit bounds unto this merriment. Besides the report of news and occurrences which neither molest the mind, nor breed any trouble for any interessed affection, there are other subjects very delightsome in these discourses & conferences, whereof the pleasure which they yield gives testimony: which is not alone out of histories, but out of Poets and well digested fictions, which we see harkened unto and read with greediness. But because the condition of human nature is such, that we are not all of one relish, or at all times in one mood (as we have oftentimes said) it importeth very much to know the Prince's inclination, and more particularly his humour then predominant, when we are to speak with him: to the knowledge whereof the accidents of that day, the matters handled, or the reports made unto him, help very much, because it will be very easy to accommodate our talk unto his taste, knowing that lovers willingly talk of their love (but this with a caution, that there be no circumstance of diffidence or distrust which may remove his mind from entrance into like discourse) soldiers of wars, the learned of letters, and the wrathful of revenge & injury, and so of the like natural or incidental qualities and humours in the Prince, because that doing thus, (but so that the cunning be covert) himself will minister matter of discourse and be delighted to enlarge the same: yet must you understand that these observations are meet in cases of recreation and pleasure, because in those of grief and sorrow (besides that these were serviceable for introduction) the mind afflicted would afford more ease; for sorrow seems to be succoured by breathing forth her woes. But you must herein devise with judgement and dexterous regard, either how to divert and turn these troubled thoughts of the Prince some other way, by application of things more pleasing, if at least you see him not willing to persist therein, or else to give him some show that you condole & have a feeling of his sufferance, or by continuing it, if you see the Prince be so pleased, because the power and will to prosecute, cut off, or change a speech upon every subject and in every case, is properly the Prince's due, the Courtier being bound to second him and follow where his will in conference shall lead the way; for otherwise there would follow contrary effects to his desires, it being very well known, that the mind doth no less abhor to reason of these things whereunto the will doth not incline, than to work or execute any thing forced and against the will.   

CHAP. XX. Of praise and flattery.  
AMongst all the things that can be observed to be plesing unto any man with whom we shall confer, there is none of more efficacy or greater force than Commendation or Praise, whereof an excellent Greek gives good testimony, who being demanded what communication of all other best pleased him, averred with an asseveration, That which contained his commendations, whereof the Courtier must take notice to observe the same even till he come to the confines of Flattery, framing to himself this maxim & assured rule, that Commendations, or in defect thereof as wanting matter praiseworthy, an easy flattery is necessary to whomsoever serveth. And although in Tacitus, 
Lib. 15. Ann.  Seneca saith, Non sibi promptum in adulationes ingenium, idque nulli magis gnarum quam Neroni, qui saepius libertatem Senecae, quam seruitium expertus esset: He had no ready wit for flattery, which no man better knew than Nero, who had had oftener trial of Senecaes' liberty than of his servitude in speech, it is but the testimony of no good Courtier, neither in reason may we take it for authority, his end making it very manifest, that happily he had not so great knowledge in matters of philosophy, as he wanted skill in the Courtier's art. I mean not now that by an abject and base flattery he should insinuate himself into the Prince's favour, since he must have his eye always fixed on the mark he aimeth at, which is credit, and honourable reputation, which never join in company with flattery, 
Lib. 1. hist.  wherein faith Tacitus, turpe crimen servitutis inest, there is the foul sin of servitude. But it is necessary to walk upon such paths, as hardly will be found by him who takes not for his guide before he enters in, a grounded judgement to discourse on them. Wherefore I think it worth the while, and not superfluous to speak some thing of this matter for the full instructions of our Courtier; yet because we can discourse of nothing, nor give rules, if first we know not what our subject is, we hold it fit to begin upon this ground, saying, that Adulation generally is an honour, which either deservedly or undeservedly is given by the inferior unto the superior, to the end to please him for his own benefit or interest. And this for the present shall be the definition, the which we leave to examine as not proper to this place, and only tie the consideration to our purpose: we say also that commendations or praise is an honour done with words, and under this kind flattery is contained, whereof we must speak in this place, supposing it to be a false praise amplified, to the end aforesaid, the which because it is little to purpose in this our treatise, we will here serve our turns only with the first part, wherein the most inward and essential nature thereof is contained, that is, that it is a Commendation: then will we examine the differences, which are false or amplified.  
Insomuch then as it is Praise or Commendation, it is necessary that it fall upon some good part in the Prince, since the object of praise is good parts. The good parts (because it is now no time to play the Philosopher) we say are of three sorts, of the mind, the body, and the external. The good parts of the mind are virtue and the natural powers and faculties, because we do not only praise temperance, fortitude, liberality, etc. but a pregnant and quick understanding, a vigilant and provident mind; and because these are sometimes the efficient cause, or cause conservant of the outward parts, it followeth that praising the external parts we commend also the causes of them. But to conclude, the principal commendations and most of all to be desired, is that of the virtues of the mind: true it is that these are not of all men alike prised and esteemed, there being many who had rather be commended for wealth, power and honour, than for wisdom, magnanimity and beneficence; nay there be some so blind of understanding, that had rather be accounted fair, comely, agile and gallant of body, than more or as learned as Aristotle, or eloquent as Cicero; and who doubteth but that it was more grateful and pleasing to Nero the praise of his singing than whatsoever other commendation either of temperance, modesty or justice? And questionless if any man should take upon him to add unto the female sex, all those commendations and applauses, that pleasing eloquence could figure or paint out, but would abate their beauty out of it, I think there is none but knows, how welcome and how grateful such honour should be to any woman. Wherefore though the true and real commendations is principally to be attributed to the above named good parts, it is notwithstanding very necessary, if the courtier will commend with profit & to be pleasing, that he praise that whereunto he sees the Prince most inclined and best to satisfy himself, urging this as a thing of most special importance, aiding himself, with the knowledge of his nature, custom and inclination.  
There is yet an other advertisement of great consequence, for the better understanding whereof we say thus, that it is clear, praise and commendation is naturally desired of every man, the reason is, because there is in all men an innated desire of perfection, the which not alone in itself is most acceptable and grateful, but with a particular pleasure makes those things to be received which give testimony thereof, no otherwise, than as we see, that the coming to pass of such things which we have longingly desired, not only to be pleasing unto us, but withal, even the messenger of such news is very acceptable, and oftentimes munificently rewarded for his tidings: and therefore by the same reason whosoever commendeth us, as a witness of our perfection, is beloved of us. But as in all ratifications false testimonies are by us greatly hated, in like manner are untrue commendours, who once known for such, do highly displease us, because we seem not to receive commendations or testimony of any perfection, which we know to be far from us, but rather an upbraiding that we are not such as they would make us seem to be; besides the deformity of the falsehood which is discovered in them, whereupon we gather the small confidence that we may give unto them in any other thing, as false and mendacious, besides the disgrace they fall into, as base and vulgar persons. Of all this thus much may be gathered, that we must not only be considerate in commending, not to incur suspicion of falsehood, but withal that it is not always true that Galba is reported to say in Tacitus, 
Lib. 1. hist.  that, adulatio erga Principem quemcumque sine affectu peragitur. Flattery or assentation to what Prince soever, is done without affect. Wherefore we say, that the commendations being to be credited, it is necessary to ground the same upon some virtue or good part really and in truth existing in the Prince, or at least in opinion thought to be in him, and what commendable parts are in the prince he may easily know, who hath that notice of him, as we suppose the Courtier should have: but of which of them the Prince makes most esteem, must by observance be learned, noting, that for the most part we think ourselves best endued with those things whereof we make profession; the physician, of singing well, the Philosopher of the perfect knowledge of natural causes, the Soldier of the art of war; wherein being praised we easily believe it, & willingly accept it. Those which are proper to a Prince, are, wisdom, justice, magnificence, riches, power, glory, and such like virtues, and qualities belonging to a person of so high degree, from whence groweth an affect, which we call veneration, which doth meet or encounter his perfection, and is as a testimony (as we have said of praise, and should say of all honour) of the good parts which we esteem to be in him; the which testimony by how much it is given in greatness, by so much is it thought his abilities and qualities do exceed. Of this kind is that of Sejanus, 
Lib. 4. Ann.  when he saith, Se ita insuevisse, ut spes, votaque sua non prius ad Deos quam ad principum aures conferret: The great signs and expectation of Tiberius, had framed such a custom in him, that he would not sooner offer up his hopes and vows to the gods, than unto the ears of Princes, the which adulation could not with more cunning have been set down, because he doth not only compare, but prefers his Prince before the gods in a thing easily to be credited: and so showing that which is too common in experience, that there be some so affectionate & devote in their Prince's service, that forgetting their due recourse to God, lay the whole burden of their hopes upon the favour of their Lord.  
But because what hath been said hitherto, consisteth in the credit and testimony that the person of the Prince and his virtues or good parts do yield, we must no less consider how to draw some belief and trust from the person of the Courtier: and surely there is faith given to such whom we take to be of a free and open nature and who make show of that in speech which is within the enclosure of their heart. This opinion is particularly gotten by reprehending, for whosoeever falsely commendeth, doth it (as we have said) for his own profit; but who freely reproveth, showeth he hath no mind of other respect or interest, neither will by curring favour give place a jot from his true meaning. Wherefore an ingenuous and free reprehension is always accompanied with credit & authority. 'tis true that in this particular we must remember this maxim, 
Tac. lib. 4. hist.  which saith, Quando pessimis Imperatoribus sire fine dominationem, ita quamu is egregijs modum libertatis placere. As an everlasting rule is pleasing even to the worst Emperors, so doth a modest kind of liberty in reprehension please the greatest, because if the Courtier pass those bounds in reproving, he may easily conjecture, what effects would follow a serious speech that biteth. 
Lib. 15. Ann.  Si facetiae ubi multum ex vero traxere, acrem sui memoriam relinquunt: If jests when they carry much truth with them do leave a bitter memory. He must therefore dispraise in a supportable manner, and that may seem rather a kind of praise, than a judicious censure: which thing worthy of special observation is done, not in reproving vices, but the excess of some virtue, yet with this advertizement, not to express or name the excess, by those extremes which otherwise indeed are vices, and prejudicial to others, but by those terms only which are damageable to the agent, with the profit of others. As for example, it is a virtue to be accessible and willing to give audience, and not easily wearied in dispatches; if then one should say unto the Prince, that through too vehement a desire to satisfy others, he overchargeth himself both in mind and body to the prejudice of his health where of he hath no due respect; he should reprove him with a kind of flattery. Sobriety and temperate abstinence is commendable; who now would show that he offendeth in being too strict in dangering his health, should smoothingly admonish him, and work two notable effects, one, that by the reproof he gaineth credit, the other that he discovers an affection and interest in the Prince's health: But these observations cannot be put in practice but by a witty, provident and wise Courtier, who if sometimes with an expression or show of grief, or a light anger he join these admonishments it will greatly increase his credit, because such affections of freedom and plainness would wholly remove and extinguish all suspicion of dissimulation, whereunto also will add very much the avoiding of all affectation, and shunning this decorum and seeming-wise-gravitie, in your reprehensions. But above all, the most assured way to settle and gain credit, is always and in all your actions to show yourself such as you pretend, that the Prince may have this conceit of you, that you are an ingenuous, free, and plain man. And this is so much as I hold may be observed in praise and flattery, adding this as a note, that true praise when there is matter and subject for it, is to be preferred, and in defect or want thereof, to have immediate recourse to adulation or flattery, the which consisteth in a little amplifying or enlarging, and is not altogether disjoined from perfect commendations: But when there is no matter at all to work on, it is lawful to help yourself with that kind which makes an attribute of some good parts where none are, yet with that caution and circumspection which we before have signified.   

CHAP. XXI. Of the soundings and trials which Princes sometimes use with their Courtiers.  
Such is the manner then to praise, and such the rule to temper your conference unto the Prince's taste, the which by often giving occasion thereof, opens the passage to make a large progress into his favour, for that the speech being a special testimony of our other virtues and abilities, if happily he take a pleasure in talking with his Courtier, and find sufficiency and aptness in him of performance of such things which do concern him near, it is not unlikely but he may employ him in the same, whereby he may obtain some extraordinary grace, because some time such services are committed, which cause a full possession of an entire confidence; and such particularly are the excesses or extremes of some affections: As of ambition in procuring some high degree of honour; or of covetousness, gaping after gain, or of wrath, thirsting for immoderate revenge, or of love, longing impatiently for the fruition thereof: And these I note but for the present, as principal affections and passions, in the which who is employed may without great difficulty overrule & triumph in the favour of his Prince. But this falls out most commonly in some amorous motion, that is, because this affection straying farther than any other, from the pathway of reason, of necessity there riseth more exorbitant accidents, either because they are more potent in disturbing, whereby with a greater ardency the object is desired: or because seldom it falls out, that the pleasure & possession of the party beloved, can be obtained without some actions, which disrobing the Prince of decency and decorum, make him fashion himself to the condition of the Courtier, in such sort that there followeth a familiarity as between equals. And true it is, that these performances not falling under the bond of servitude, and there following necessarily an election or choice, they are not slightly committed as the other services which are ordinary and of duty, but with a careful regard & a precedent knowledge of the intention, which the Courtier hath to perform and execute the same: whereupon the circumspect Prince finding him an apt instrument for his desire, resolving to lay the burden of the business on his confidence, will prove and feel by conference, if he commanding shall find him ready and obsequious: and this is done by some with more, by some with less advisedness, according to the judgement & dexterity of the agent, whereupon it followeth, that having these employments, it is a most easy, and an assued entry into the possession of desired grace: It is also very necessary judiciously to enable yourself to understand his very signs and becks (things which art cannot instruct without a natural perseverance) and those conceived, to make that profit of them that belongeth. But because Princes many times speak not that sincerely nor from within, which outwardly in talk they make a show of, but rather to sound and undermine the nature and quality of their servants, make their trial by several means; it is a thing of special note therefore, to be herein well advised, and able to perceive when the Prince reasoneth sincerely, & when covertly, for the better knowledge whereof I hold the discourse following not unprofitable.   

CHAP. XXII. Means how to distinguish and come to the knowledge of these trials.  
IF these assays shall be made by Princes of small experience, it will be no great labour for the Courtier to discover them, but because we have presupposed he is to deal with a person circumspect and caurelous, we say, that the first difficulty is, to have a feeling that he is felt, or rather to understand and poise the full weight and meaning of every word the Prince shall speak, it being clear, that discourses to this end, will pass veiled under figurative and ambiguous speeches, not much unlike to Oracles, concluding with such obscurity and cloudiness, that the deciphering and conceit of them will be very difficil to him whom nature hath not given a wit more pregnant, sharp and provident, than to the ordinary. Wherefore this first point falls out within the compass of our art, because to be heedy & watchful, is not a thing that precepts can afford, if nature list not to be bountiful. But understanding the force of the words, and perceiving this treaty is but to tempt, Art herein may yield great help, in discovery between a true and feigned trial, that is, which of them the Prince doth to the end to use the Courtiers help therein, if happily he accept the charge, and which of them, but for discovery of his inclinations and affections.  
First therefore when the Prince purposeth but to feel or undermine, his desire is only the knowledge of the Courtier's intentions, whereupon because he hath the greater interest, he doth it with the more regard and less fear, but having a mind actually to command and impose some charge from which the Courtier may perchance retire himself, he tries him then more bashfully and more warily: hereof it follows that these Soundings are made with more circumspection and more obscurity, so that not finding the ford pasable, it shall be in the Prince's power to step back without danger of discovery. The other underminings which are undertaken by distimulation, & falsely, are only done to win the knowledge of the Courtier's nature, albeit they are no less by a wise Prince to be handled with great dexterity & art; yet because the impulsive cause binds not so much, they are done somewhat more plainly. This is then a probable sign how to distinguish of like soundings or trials.  
But who would do it yet more exactly, it is necessary he consider four things, that is, the nature and inclination of the Prince, the quality of the thing, whereof the taste is given, the present occasion in respect of the Prince, and the actions by himself committed in that Court. How to come to the Prince's nature and inclination (unless I be deceived) hath sufficiently in his place been declared before. To understand the quality of the thing, cannot be of that difficulty, that there should need many precepts, and less doth it belong to this art to set them down, but thus much may be said, that the nature and quality of the thing being perfectly known, we must confer the same with the propensity and inclination of the Prince, meditating whether any such disposition may in any likelihood, engender in him such a cogitation or desire of the same or such like thing. For example, who knowing the nature of the Prince to be stern, severe, temperately given to his affairs, abhorring & detesting lascivious pleasures, should find him make a trial in motion, of amorous thoughts and passions of love; might well suspect this motion to be false, for that comparing the cause with the nature of the Prince, he should not find that sympathy or correspondence that belongs. Howbeit to this consideration, it were fit to join that of accidents or occasions, because many times a natural disposition by some event or other chance, may be so changed, that who hath not special regard thereunto shall often be deceived: as if to a Prince of a quiet pleasing nature, forgetful of wrongs, there were some notable injury offered whereby he should be much engaged or stained in reputation, if he should not by his best endeavours procure revenge, or were it for some other special cause he must put on revenge; he should be mightily deceived, who either not knowing, or not advertising such accidents should ground his judgement only in comparing of the thing, that is, revenge, with the nature of the Prince: Wherefore the knowledge of occasions and of accidents which intercur, is very necessary for distinction of these feeling motions. And this may be obtained by a curious observation, the which (leaving as impertinent to search the secrets of his Prince) as a most profitable quality is highly to be commended in the Courtier, for by knowing many things; he shall with the more facility take the better resolutions in many cases. And therefore we may not let slip in his fit place to set down the means how with ease to come to the knowledge of all that is done and said in Court.  
The consideration of the Courtiers proper actions, is also no less needful in this distinction, for that either they are such, as easily discover his inward affections and natural inclinations, & are taken as open and free, or else such as give a show of dissimulation, and seem not of themselves sufficient to discover his intentions. Who then hath showed himself free and plain, hath no reason to suspect that he is felt or undermined, for his mind or dispositions sake already presupposed to be known by his actions; but rather to find how he is inclined in the acceptance or refusal of the execution of that charge which may be imposed upon him. On the other side, who hath carried himself circumspectly, hath more reason to believe that the Prince doth sound him, to find the depth of his conceits and humour; yet here we may not let to say, but that these plain and open Courtiers may be tasted too, either in things wherein they are already known as inclining and disposed, or in their contraries. In those then wherein their diisposition is already known, it is most true, these trials cannot be for their discovery, but it may well fall out in that which is the contrary, because though it seem very probable, that the contrary disposition takes away all confidence to receive any benefit by their service, notwithstanding, who is in a longing desire, useth by all circumstances to give his hope an easy passage not to find a contradiction; and to conclude, in the self same things may false alarms and trials be made. For our mind being so full of lurking corners, a man can never so well assure himself of another's outward thoughts, that some scruple or ambiguity will not still remain. But here we must make a distinction, because things openly professed, are either commendable or wicked: if they be bad, 'tis plain, that for such we must take the disposition of the courtier that professeth them, as his actions show for; for he should be too great an ignorant, who having a virtuous bent and disposition, would mask it with a show of vice and wickedness, neither doth civil custom suffer it, as our Moralists report, who make it lawful to the Artisans and Mechanists to do their work by art or without art. But the Artificer of manners (if we may term it so) must never choose to do any thing contrary to virtue; for otherwise he should never commendably be fashioned. Wherefore who openly makes show to be inclined well, shall never falsely be attempted in his own profession: yet those which do but give a taste thereof (as hath been said) may look for trial now or then.   

CHAP: XXIII. What the Courtier is to do, knowing and perceiving these soundings or trials.  
AFter the wary Courtier shall have conceived that the Prince's conference was only induced but to feel his pulse, or bring him to the crucible of his trial; and next, whether this proof be really made to make some use of him, or but to see of what mettle he is made: it resteth to set down how he is to govern himself fruitfully to make profit of such occasion offered. We say then, that by what already hath been said, it is well known to what actions the Courtier's duty binds him, what actions are not contained within the same, & what are directly contrary unto his duty. Wherefore joining hereunto another distinction, that is, of false or true trials, we may say, that if these trials be known for false, falling upon things contrary unto duty in that kind which may distain his honour, there is no doubt but resolutely and without fear of offence he may give the repulse, denying that which with his honour he can not grant unto, and which he knoweth not if seriously motioned or desired, or rather it should be much to the purpose, to show a mind abhorring all such thoughts. But this is when you know you are to deal with a Prince virtuously addicted: for if otherwise, you might put in practise the rule before set down, of fitting yourself unto the Prince's humour, showing yourself either artificially or truly to be like unto him. And this may you do in all things when these attempts shall be made for discovery of your fashions only; sith there growing no effect or action thereupon, there will be no danger of impeachment in honour: and beside, you shall notably gain the benevolence and favour of the Prince by this conformity of thoughts and inclination. But here riseth a difficulty, whereunto necessarily consideration must be had, for discovering a disposition like unto that of the Prince, even in matters of small commendations, if it shall give an occasion of hope, that the Prince resolving to use the help of the Courtier, he might easily obtain the same, a thing which following, in effect blotteth and staineth the author of the work, and denying it moves a disdain in the Commander; and so much the greater, perceiving himself deceived by the Courtiers false dissembling speech. On the other side, to show himself far from the humour of the Prince, is not answerable to that discretion which hath been said, must be used therein, for the better obtaining of his favour: wherefore it seemeth best to keep the middle path, neither to discover too great a wonder, or too great a niceness of those thoughts which we shall know in the Prince, either by natural inclination or by accident; and no less altogether to seem so pliable and conformable (particularly in those which are awaited on with little credit) as to give him hope to find the Courtier at his pleasure, to be his instrument in them, although in some things which are repugnant to his proper benefit, or not comprised in the service belonging to a Courtier, he must show himself most ready, and more desirous of the Prince's satisfaction, than whatsoever profit of his own. But if the feeling motion be sincerely made to use the Courtier as a minister in some thing, wherein he is not compelled to discover his own nature and inclination, but only his will and agreement to the command, he must in this also distinguish the matter and the subject; for if the command light on commendable actions, although they be not within the limits of his duty, but merely contrary unto his profit, he must offer himself most prone and willing, remembering that by how much his dudutie extends but unto petty things, by so much the more shall be oblige the Prince to be answerable in love and affection, since bounden-duties pass but for payment, but services not due, have place of benefit, of the which, all men know which is more acceptable. But all the difficulty consisteth in the resolution of that which ought to be done, when these soundings are in dishonourable things, or periudiciall to the mark or scope the Courtier chiefly aimeth at, in which case there is more lost by the performance, than can be got by honest service of long time, and who pulls back his aid and help herein loseth the confidence and favour of the Prince, it being clear, 
Lib. 14. Ann. 4.  that graviorum scelerum, non modò ministri, as Tacitus saith, sed etiam conscij, tanquam exprobrantes aspiciuntur: Not only the actors of great wickednesses, but such as were but made acquainted therewithal, are looked on as upbraiders of the same, and that especially when they shall deny their help, in the execution whereof we may say herein, that if there be not an error in the election of the Prince at first, this difficulty will not happen, because serving of a virtuous lord there is no cause to fear commandments leaning to dishonesty. But yet when either by the foresaid error, or by other accident, you shall find yourself in so doubtful a case of counsel; then must the honourable Courtier by force of the obstinate anchor of virtuous purposes, resist the blasts of his Princes bad persuasions or commands, considering, that, by obeying him, his assured loss should far exceed the estimate of any gain, which he might look for by his grace: yet will I not leave to give advertisement here, that in this judgement of the actions which may seem contrary to his purpose, or hurtful, or of small reputation, the Courtier must not with too severe a censure or a piercing eye examine or behold the same, since many things are permitted and sufferable under the necessity of service, so that they are not tainted with that turpitude or ill, being not performed by a free and willing choice, or at least, not with more than easily may be washed away, by the greatness of the benefits, which by the Prince's favour are many times obtained: whereby it is clear, these scrupulous & nice Courtiers can never procure confidence, sith he merits no favour, that is so much friend to his own commodity, that he will not at least break a little of the stock, but after a most miserable rate, will spend no more then mere necessity constrains him to. To conclude, I must say that all sins are not mortal, and that to the duty of service so much is pardonable, as may for the pleasure and service of his Prince be done in some things, if not honourable, at least without such note of infamy, as in a person at full liberty could not be born out without passing censure or incurring blame. Which these are, cannot particularly be pointed at, but the judicious Courtier by himself may well conceive them, and chiefly since the worthiness and weight of all actions consisteth in the verdict and opinion of men. So that by what is commonly blamed in other which do serve, either for denying with too great severity, or too too gently granting and assenting to the prince he may easily know what arts of service are truly to be denied, and wherein securely he may please and give satisfaction to his Lord. But when they are unbeseeming and unfit to be put in practice, whosoever doth more esteem his honour and reputation, (before the which (virtue excepted) there is nothing amongst men more estimable) than his Prince's favour, aught, at least, if not stoutly and boldly, yet reserving terms of modesty and regard due between parties of unequality, deny to be actor or minister therein, annexing to this denial notwithstandding all obsequious and humble duty that words can afford for just excuse, to smooth and sweeten as much as may be, the bitterness which commonly doth follow such repulses, resolving firmly in his mind, that for what soever hope of benefit, to stand immovable in his commendable purpose, to do or act nothing that may be prejudicial or stain to his reputation, hoping rather that this might find such force in the Prince's mind, of a well inclined nature, a magnanimous & generous spirit, that even enamoured with the approved goodness of his Courtier, he will fashion him unto his love, and that which should have been a cause of hate may be the beginning of good will and favour; a thing which though rarely happening, yet is it possible, and sometimes comes to pass. Yet if this repulse take his true and usual course, so that the Prince indeed conceive a hatred against the courtier, either because he found him not resolute and prompt in that service, as he expected, or for knowing of it better than himself, & so by consequence more worthy of his fortunes or his place, or else as hath been said before, because graviorum facinorum non solùm ministri, sed etiam conscij quasi exprobrantes aspiciuntur. Then, he perceiving the Prince's slight regard and little favour, it should be fit to take such course for remedy, as we hereafter in such cases shall set down.   

CHAP. XXIIII. Of the subsidiary aids and means to obtain the Prince's favour.  
HItherto hath been declared, as I suppose, so much as a provident, careful & wise Courtier may work of himself, to the end to obtain his Prince's favour. And surely, if he shall observe these precepts, seasoned with that discretion which the effecting of an enterprise (for many respects) so difficult and laborious doth require, it should be much and very strange, if he procure not what he hath proposed, since this alone and none other seemeth the beaten way, which most securely will lead us to the possession of another's favour, the which yet if it should be thought impregnable and invincible by our proper forces, it is necessary to call in aid unto this assault, some voluntary succours, seeking to procure that victory by others means, which by our own labour hardly we could have purchased, to the end we let slip no means, or leave any thing unattempted which may seem profitable any ways unto our purpose. Who therefore by himself can not attain his Prince's favour, let him procure it by some other aids: but it is requisite that these stand graced with the Prince. Wherefore there are three sorts of persons who seem apt unto this use; the Prince's kindred, his friends, his favoured servants. Of all these we must distinctly speak apart, to the end the profit may be known, that may be drawn from them, and what advertisements are fit to be observed, that his labour may fruitfully be employed, and bring forth that effect which is desired, it being notorious, that all things (save virtue only) may be either well or ill used; wherefore it is needful to be skilful in the art and use of every one, so that they may be used conformable to that our chiefest scope doth most require. It must not therefore be thought superfluous to entreat of these means or helps, because in the practice there do occur many things worthy special consideration, which being unknown, their aid should be to small profit, or greater detriment of the Courtier which shall use them: And because the instrument of greatest force and efficacy, in all reason, is that of the kindred, as most near unto the Prince both by the law of God & Nature; in the second place is that of friends, and in the last, the Courtiers or favoured servants: in the same rank we will treat of them, beginning with the kindred first.   

CHAP. XXV. Of the help which may be drawn from the Prince's kindred for procurement of his favour.  
IT is a work of nature not only to love those unto whom by nearness of blood she hath conioned us, but those withal who are by them beloved; wherefore if the Prince by this disposition be not induced to entertain the Courtier into his service, at least the favour of these kindred may give occasision thereof, who using him in affairs which happily they have in common with the Prince, may by little and little insinuate and promote him into his service, or finally they may prefer him by intercession and mediation, which justly may be held of so much efficacy as the condition of the party requiring the same is thought of worth, whereby the Courtier oftentimes in very short space attains to that which by a long course of service by himself he should hardly procure: beside to be sheltered under the favour of the kindred is a cause of his special reputation in the Court, through the ability he may have by means of them to hurt his enemies, and help his friends and confidents. This then is profit, which by the favour of the Prince's kindred, may with great likelihood be expected. But because so it hath pleased God almost in all things to make an intermixture of the good with the bad, and of profit with his contrary, that he might be the more commendable, who with discretion can make a difference, or wisely make his choice, we must herein consider some things, the which either neglected or not adverted may turn to the great prejudice of the Courtier. We say then that the Prince's kindred are either men or women, and both the one and the other are either young or of competent age: As for the women if they be of tender and fresh years, by familiarity with them first groweth suspicion, which of itself were cause sufficient of the Courtier's overthrow, and chiefly by the occasion, which is offered to the envious to misinterpret actions in so perilous a matter, and by suggestions still to give greater cause of doubt. Besides this (howbeit, I presuppose the Courtier of honourable carriage, and friend to right, and therefore well resolved in himself) if we must abstain from other men's wives or women, it is much more required towards those who are naturally conjoined to the Prince in blood; yet for all this, experience maketh it too plain, that even the most austerely minded, & most firm and strongly settled in their purposes, have oftentimes given place to the enticements of alluring occasions: and surely he who knows not how much the practices of a beauteous Dame may entender and mollify the hardened mind of a man not yet surcharged with maturity, gives sign of little knowledge in the worlds affairs, chiefly adding to natural inclination, a little spur of ambitious vanity, seeing also that a man may easily be enticed by the occasion that fortune gives, so nearly to intrinsicate himself with persons so far above the reach of his condition, to strengthen and unite the hopes which happily by such like means they may conceive; as we see in Sejanus, who by the entry and opportunity which the familiarity of Drusus wife gave him, grew so confident to plot the death of the innocent husband, how to obtain her to his wife, and to be successor in in the Empire of Rome, things which most easily, though most wickedly, fall in imagination, but most special where the woman may be the instrument, whose honour once obtained, all things else are easily entreated; 
Lib. 4. Ann.  for Tacitus saith well, Foemina amissa pudicitia alia non abnuerit. But on the other side, albeit men should have their minds well fortified with continency, so that in themselves, as of their proper motion there were no fear, (though they as armed with such weapons, may lawfully presume some thing of their valour) the occasions which by the women themselves are offered, and the necessity which many times they do impose are specially to be considered; the examples are infinite, but that of Silvius in Tacitus, who was so far beyond all bonds compelled by the unbridled & headstrong lust of Messalina, that in the end he was enforced to take her to wife, almost under the nose of her husband Claudius the Emperor, may serve as manifest enough in my conceit for a sufficient document and warning unto others. But if through age there shall be such a ripeness, so that there be no cause of fear in that behalf, their favour then in reason is much to be esteemed, considering how profitable unto infinite the protection and authority of Livia was, with Augustus and Tiberius both.  
Now as concerning the menkind; if they be of young years, and subject to the errors which the heat of youth and unexperiency of many things doth bring with it, it is not amiss to abstain from conversing with them, or at least not overmuch; for if they perform any thing judiciously and praise worthy, it is attributed to the good disposition of their nature, and every one (a common accident to those of high degree, and Fortune's favourites) applaud and give the praise alone to them: but if they chance to slip awry or err in any thing, stepping aside, as young men are accustomed, presently the blame is laid either on the bad example or corrupt counsel of such as were most near to them in conversation and familiarity: and this is the damage and the danger both. The profit on the other side is of no great consequence, because, through want of years they neither have knowledge, and less authority, to do any favour, or rather they dare not, especially in matters of any moment, naturally a kind of bashfulness overruling youth, with a reverence unto their elders and to their betters, that in their presence scarcely they will move their lips, or find their tongue: and this we see in practice amongst young nephews and younger brethren, but chiefly with the children themselves, and most of all, if the Prince their father be by nature severe and stern.  
Wherefore it followeth, that the grace of the male kindred of riper years is truly profitable, because these by their love (which is presupposed) joined with their age, know how; & by their authority can be beneficial and fruitful in their favour to the Courtier: howbeit, envy no less attending on their favour, than it awaiteth the Prince's grace, it shallbe necessary to consider how this may either be eschewed, or else what arms the Courtier must put on to confront the same, that it prove not an impediment to his designs. But this hereafter in his fit place shall be largely handled.   

CHAP. XXVI. Of the help which may be drawn from the Prince's friends.  
THe like profit and use may be hoped for and expected from the Prince's friends, as from his kindred, the reasons serving almost both alike, though these in some things may be thought to be preferred in others, yet they come behind, for touching affection it is most clear that those in favour and beloved of the kindred, especially nearest in blood, are more respected than the favourites of a friend, because they incline more, and desire the good rather of those then these. Wherefore to have familiarity, to be used kindly and held in trust and confidence with the kindred, doth much more easily lay open the entrance to the Prince's favour. But on the other side, the friends come nearer in equality, than the kindred do, especially than those of underage, whereof it followeth, that they speak more confidently, and with less security are their requests and favours denied, the which is often done without any great difficulty unto the kindred. Wherefore the friends in these performances are to be preferred, as daring more, and less used to denials or repulse. Whereupon, their aid chiefly consists in intercession to obtain some favour, or to prefer into service. But in this particular you must observe and beware, that these friends be not the Prince's equals, or in any thing, (but principally in quality of state,) Concurrents or Competitors, because in this case such protection would cause the Courtier to be suspected and mistrusted of his Prince: the example is at hand, that no man who by the mediation of a Cardinal is received into the service of any other of them, and continueth the dependency & protection of his preferrer, shall ever be in perfect confidence with his Lord. The reason hereof is grounded on the conformity or equality of their interests in the Papacy, which make them live more heedily and full of jealousy, so that the service of any man, dependent upon an other cannot satisfy them, nor but breed great suspicion; the like may be understood of other Princes with whom the favour done for their sake who are either their concurrents or like in estate, will never be profitable to the Courtier. Wherefore these friends must be of a degree inferior, that is, subjects or servitors (but not domestical or assigned of his family) because these have authority by his friendship and depending on him as on their superior, are his confidents clear of suspicion.   

CHAP. XXVII. Of the help that may be drawn from the Prince's servants.  
THe testimony that a beloved servant may make (for of such an one we speak) of the conveniency and aptness the Courtier hath in service, may be of special help for his induction, and thus much is common to him with the friends & kindred of the Prince. But a favoured servant hath yet one commodity more, which is, that there being many things (as it is presupposed) belonging to the Prince, committed to his charge, he may in some of them substitute the Courtier, or use his help in them, whom he purposeth to advance, and so by little and little lift him up and set him forwards in the degrees of the Court, and by insinuation bring him into favour, so that by the relation of his ability in service, and by making him partaker in his own office and charge, I say the servant in grace may greatly aid the new Courtier.  
But to know how to compass, deserve and obtain the help and protection of these favourites, there is use of a most exact providence and great discretion: because their desire to continue still in the first rank breedeth in them a kind of jealousy and suspicion, that for the most part they had rather do contrary offices fearing lest others should supplant and degrade them from their first honours, whereupon it cometh seldom to pass, that like succours are offered by any, but such as are well assured to be firmly established in their Prince's favour: howbeit even these (who well considers it) cannot so quietly repose themselves, but there will still remain a lurking corner for timidity. Wherefore they have great reason to go well advised, & discreetly to work in the preferment of any one, and our wariness and skill must be no less how to avoid and ward this doubt, by assuring them, that in their favouring us, they need not fear any prejudice to themselves; the which may be thus, first by all means possible to cover and keep close, the quickness and vivacity of the mind and spirit, for a wise man principally hath regard and feareth that, as being apt to take occasions, and by himself although but weakly helped, may set up a scaling ladder with his qualities to greater matters. Next, to make profession of eternal gratitude and dependency on them, & by effects full of obsequious shows openly to testify as much. Than not to show so much courage as to dare adventure further than they shall lead you by the hand, or set your course by their prescription; until the time your favour gotten with the Prince be such, as may assure you of your proper force, the which I wish you ponder well before you come unto the proof thereof: because if any man before his time shall go about to separate or withdraw himself from under safe protection, and like a bird not flush shall take his flight, his downfall and his ruin will easily follow, for the other perceiving that he hath fostered a Corrival, happily by the authority which he yet retaineth with the Prince may frustrate all the hopes you have of further advancement in that service; wherefore it is necessary that this progress be gnomon-shadow like, invisible in his motion, and that the growth may then be seen, when it is fully grown, and of himself he may defend and undershore the same, and so endeavour not to make his first experience, but as it were upon occasion, by joint commission with an other man, which oftentimes make offer of themselves to those which wisely watch their times, knowing how easy a thing it is to fall into disgrace with Princes whom, you shall never so sincerely serve, but either by themselves, or by the malice of some other, you shall incur displeasure or dislike in mind, which easily may be recovered, by him who knows to take the benefit of opportunities.   

CHAP. XXVIII. How to keep in favour once obtained.  
HItherto (in my opinion) we have sufficiently declared unto the Courtier the way and means how to compass and obtain the Prince's favour: whereof at length, supposing he hath gotten full possession, it resteth now to give instructions, how he may preserve and keep it, since he shall gain no less commodity, and be as much commended for the well preserving it, than he was by the happy procuring thereof, the obtaining many times depending upon accident and chance, but the maintenance of it upon judgement and discretion, the which is so rarely found amongst men, that infinite is the number of those who having lived sometime in grace as favourites and Privadoes to their Prince, in the end come tumbling topsie turuy down from so high a type of honour, whereof Sejanus doth sufficiently give testimony, who for long time not minion, but master over Tiberius, at last closed up the period of his service with a most unhappy end. Crispus Salustius a deereling also to Tiberius, 
Tac. ann. lib. 3.  Aetate provecta, speciem magis in amicitia principis quam vim tenuit; idque Moecenati acciderat: Grown in years held rather a show then any substance in the Prince's favour; the like happened to Maecenas, who of all others was most dear to Augustus, whereof Tacitus rendering a reason, 
Ann. 3.  fato, inquit, potentiae raro sempiternae, saith it is by fate decreed, that great favours are seldom of long continuance, and hereof gives the cause. An satias capit, aut illos, cum omnia tribuerunt; aut hos, cum nihil reliquum est quod cupiant; whether both as it were at a nonplus, either the Princes having given all they can, or the Courtiers, when there is nothing left, that they may beg.  
Now herein were many things to be considered of: as first, if handling things which are within our choice, we should refer the cause thereof to fate; or granting that, if it were convenient, to assign a reason, as if from fate cause were given, and chiefly an elective cause, depending upon man's arbitrement. But because these should be too far from the matter now in hand, it shall suffice to say, That the reasons by him set down, seem to be of no truth, or to be the least part of those which might be brought, that is, causes of the least part of those effects which commonly happen in this particular, as shall be declared, because first in my opinion, none would suffer himself to be persuaded, that Princes use to banish from their favour a favoured servant, because of the abundance of benefits bestowed on him, knowing, as the Moralists do teach us, that the benefactor loveth him most, to whom he hath been most bountiful, not recompensed by equality of love; so that it is not only false, that there should grow a hatred in the giver because of his great benefits bestowed, but the contrary is most true, that by this action there springeth an especial benevolence in the benefactor towards the favourite, as his creature, and (as it were) work of his hands, & as his testimony of the practice of a virtuous action or deed. For if Nature herself brought not forth the effect of this love for the reason alleged, election and free choice doubtless would produce the same, because who doth not perceive how simple he should be, who by many benefits having obliged one unto him, would voluntarily make choice to lose him? Wherefore it is not true, that Satias capiat Principem, quod omnia tribuerit: the Prince is at a stand, having given as much as he can.  
Neither is it true also, that the Courtier having received so many benefits of his Prince, that there is no more place of further expectation, should be a cause on the Courtier's part, to make, that potentiae sint raro sempiternae; great favours should be seldom everlasting. 
Lib. 4. Ann.  For albeit Tacitus in another place saith. beneficia eousque gratae sunt dum videntur exolui posse, ubi multum antevenêre, pro gratia odium redditur: good turns are so far acceptable, as there is possibility of requital; when they grow greater, in stead of thanks, hatred is returned. Yet it proveth false in true nobility and grateful minds, in whom love and regard to benefactors groweth in true counterpoise with the grace and benefits received, or rather doth surpass it: for he who can not with effects be correspondent to the favour done, must yet at least devise to make some show of an inward gratuity, and as wrath is not contented to manifest the wrong in that measure it receiveth it, but in desire of revenge retaineth a far greater scope; in like sort, that faculty wherein thankfulness and gratitude reside, doth not desire by nature (which makes us ever strive to be more than other men) only to give equal recompense with the benefit, but much more than what hath been received, supplying want of outward means, with abundance of inward good will: so that in love he answereth not alone in just proportion to his duty, but by the foresaid reason endeavours to outstrip the same. Thus much is said to show the falsehood of that reason, the which though it should be granted, the cause would easily appear; whereby servants sometimes even voluntarily deprive themselves of that favour which they retain with Princes. But there resteth yet a doubt, how it comes to pass, that so often times the favourites fall in dsgrace with their Lords: and this is that which for the most part is common, whereof the examples of Sejanus, of Crispus Salustius, and Moecenae, set down by Tacitus, give evident testimony. Whereupon it appeareth, that in reason we can not rest ourselves upon these causes, and that therefore it were necessary we see if there be any others yet more true and of greater consideration, which we will endeavour to discover in the process of our discourse, saying in the mean time, that the original of the foresaid loss may grow either from the Prince or from the Courtiers, comprehending under the same name aswell the kindred as the Priences friends; the reasons, as it shall appear, serving all alike: and therefore we must advert both what must be observed with the Prince, and what likewise with the Courtiers, peaceably and without danger to keep that favour, which with so great pains and industry hath been procured.   

CHAP. XXIX. What is to be observed with the Prince for the continuing in his favour.  
THere are three things which seem necessary to be observed with the Prince; the first is, that the favour being obtained by diligence and satisfaction given in service, he persevere and go forward in the same with the same terms. The which thing not only by those of mean capacity, but by great Courtiers many times to their greater detriment is neglected. Tacitus saith of Sejanus, that nimia fortuna socors factus est: overgreat fortune had made him negligent, a thing for two reasons very dangerous; first, the heat of your service relenting, the Prince's love cannot but grow lukewarm; next because by this means you give occasion to some other more diligent and careful to make his entry; wherefore it followeth necessarily, in no case to leave off any usual observances, nor at any time to make show of less fervency in service: which is very requisite, because if the hope of favour be the cause of a diligent and commendable service, by how much more ought the secure possession of the same, cause the continuance therein? The second advertisement is, no more to show, then to be in deed, an upright and honourable man, I mean for no private respect to be enticed to abuse the favour of his lord, either by making sale thereof, by unjust oppressions, or offering violence to please the unbridled appetites of other men and such like, to the damage and prejudice of any man, because such like actions can by no means be pleasing to the Prince, aswell for the discovery of an evil quality in him that performeth them, of whom it is to be conjectured he cannot in reason be assured: as for the wound that by so bad a friend he receiveth in his reputation, whereof how much Princes make account, or at least ought to esteem Tacitus teacheth saying, 
Ann. l. 4.  Caetera principibus statim adesse, unum insatiabiliter parandum prosperam sui memoriam: Princes are in possession of all other things at their will, but one thing they must insatiably seek after (that is) to leave a happy memory behind them. And more plainly in an other place; Caeteris mortalibus in eo stare consilia, quid sibi conducere putent: Principum diversam esse sortem, quibus praecipua rerum ad famam dirigenda: other men's consultations only tend to their profit, but it falleth out otherwise with Princes, whose actions chiefly are to be directed to fame and reputation. The third & last observation in this point is, not one jot to diminish the reverence and duty towards the Prince, nor because of special confidence to presume to use familiarity. And for certain, I have been advertised by a most inward favourite of a great Prince in Italy, that by this one observation he profited much, and that the same Prince used publicly to say, that in so many occasions of familiarity, he seemed still more fresh, & like one but newly entered into his service: the reason hereof is, because obsequious reverence is at all times pleasing, as witnessing a superiority in the person to whom it is used. And as affectation is to be eschewed, so to arrogate or attribute too much, can by no means be pleasing to the Prince; for as before upon other occasion we have alleged: 
Tacit. hist. li. 4.  Quemadmodum pessimis principibus sine fine dominatio, ita quamuis egregijs modus libertatis placet: As a continual rule is pleasing even to the worst Emperors; so no less pleasing is a modest kind of plainness, even to the greatest men: wherefore the Courtier must bond himself within the limits of his own condition, which he shall easily do if he often call to mind, that the entrance into familiarity with his Prince is granted him as a favour, not as a due, and to the end he may use it, not that he should use it; and that in many things the appearance and reputation to be able to do or perform them, is better, then willingly to come to the actual execution of them.   

CHAP. XXX. What is to be observed with other Courtiers, and the manner how to make them his friends.  
THat part which comprehendeth his office or carriage towards other courtiers, is far more hard; wherefore it is fit we discourse thereof more at large. First it is necessary, if it be possible, to make them our friends & confidents, or at least not to be our enemies; the reason is, because either directly or indirectly they may do some things, whereby our favour with the Prince may be diminished, yea, & happily wholly diverted aswell through the inconstancy of the minds of men, as because no man lives so void of error, that may not in some thing give disgust unto his lord, who many times with too great an impression receiveth that which maliciously is suggested in an others disgrace. The obtaining them to friend, is wrought, either through benefit or hope. The Courtiers may diversly be pleasured by a favoured servant, as by the ascribing much unto them, by the preferring them into service, by promotion, or by the procurement of some favour for them. The chiefest way of winning these men's love, is to prefer them to be of the Prince's household, because by this means he maketh them his Creatures and dependents, of whom he may make special use in his occurrences as men greatly bound unto him, of whom we will treat in his place, showing what profit is drawn from such kind of friends. But it is good to note, not to prefer men of too great parts, for these grounding their fortunes upon their own deserts easily forget that bond. And such are the perfect and true Noble men, the rich, and those excellent in any special science, art or honourable quality. Wherefore he must prefer such as are of the mean, in birth, faculty and quality, because the falling into the other extreme is as vicious, the reason is, for that many times there are some persons favoured, who do small credit, or rather disgrace their preferrour: howbeit, there be some that hold it for a good rule, to receive into their service the most unaptest people, as men neither of bounty nor valour, that by this touch, their own worthiness may be the better known, imitating in this point Augustus of whom it is said: 
Tacit. li. 1. Ann.  Tiberium ab eo non caritate, aut reipub. curâ successorem adscitum, sed quoniam arrogantiam saevitiamque eius introspexisset, comparatione deterrima sibi gloriam acquaesivisse: Tiberius was not chosen successor to the state by him either for affection to him, or care of the Commonwealth, but perceiving in him arrogancy and cruelty, he would by so bad and unequal comparison, be thought the more glorious afterward: but this is not befitting in the Prince's service, and for the reason alleged were dangerous. The same care must he have in the promoting into any great charge, those who already are preferred into the household either by others, or by himself, or by the Princes own choice, and above all things, that he beware of men that have spirit and life in them; for these no less watchful than ready may at one time or other by their diligent observation watch their opportunity so well, that they may degrade him from his first honours: and doubtless of all the rest this quality is most to be feared, because it seems not, that a Prince's favour by any better means is obtained, than by this alacrity & liveliness, which are true signs of valour and ability to perform many things which to others would seem impossible; whereupon it is justly said of these, that excitantur ad meliora magnitudine rerum: they are encouraged to greater matters by great employments: whereas for the most part hebescunt alij, others grow blunt and dull. Wherefore the Courtier must have special care to beware of such like rocks, that he may anchor free & void of danger in possession of the favour already obtained; adverting further, that in his advancement of others he be not so prodigal in their commendations, that it be prejudicial to his own commodity. But hereof more at large hereafter.  
The last means how to benefit the Courtiers, consisteth in obtaining either for them or their friends some favours or suits, which he must often procure, that he may the more entirely bind them unto him: finally all these advertisements do presuppose an ability in the Courtier to receive these favours and benefits of his Prince; in which case for that some are found (as hath been said) somewhat hard and untractable towards their servants, it is not unnecessary to consider how the Courtier may draw from the Prince, though unwilling, those favours he desireth either for himself or his friends.   

CHAP. XXXI. The means how to obtain of the Prince those favours and grace, which are desired.  
THe procuring of favours from the Prince is both profitable and honourable unto the Courtier: profitable, by the benefit which followeth either to himself or to those for whom he obtaineth them, who by this means he maketh much beholding unto him. Honourable, because he is accounted a favourite, who hath his Princes will at his dispose, and can compass those favours which he please either for himself or his friends & dependants. Wherefore when the nature of the Prince is of that kind which is found in some with great commendations, though yet but seldom; that is, inclined to beneficence, he shall have no great need either of precepts or of art, more than only in showing a modesty in his requests, that in no sort he do manifest the least pretension of expectation, as of duty from the Prince, as also not to be too frequent in these offices, and not to desire things so impertinent, that worthily they may receive the repulse. But when the Prince is near or hard in granting favours, either because he will not exceed the limits in doing good unto his servants, as doubting they should abandon him, or to keep them in awe that they grow not over confident, or for the small esteem he makes of them, or finally for fear they should sell his favours to some other; in these cases art is necessary. Wherefore if the hand be closed, fearing to be forsaken, it shall help much to show a retentive memory and gratitude for benefits, with a greater desire to be serviceable after a reward then before. And certes it seemeth just and true, that in a mind well borne and of good education and quality, a present reward worketh greater effects than a future hope. To conclude, to profess to run one and the same fortune with his Prince, and to die in the service of him & his house, seemeth to be a convenient & proportionate remedy against this evil. To the second, the same modesty continued from his first entrance, even to that degree wherein the Courtier shall be found, helpeth much, not showing any alteration at all, or diminution of duty or reverence, as before hath been noted. But if the Prince be strict and drie-fisted in his favours, for the small respect which naturally he hath of his servants, the Courtier hath but a weak hope, where there is such an humour. Wherefore it is necessary either to endeavour that the Master change copy and style in letting him see qualities of worth, at least for the affect and aptness to his service, worthy to be regarded, or else, this not succeeding, to answer him proportionally with the same terms of light esteem or respect of him; yet so, if it be as doubting lest his favours should be sold, you must observe that rule above set down, which (in fine) consisteth in setting the honour and reputation of the Prince before your eyes, and not to abuse the free liberty you have obtained to dispose thereof.  
But that hardness which groweth by nature, not inclined to liberality or beneficence, is hardest of all the rest to be overruled: and truly it is evident, that there be some from whom it is impossible directly to derive any favour; wherefore it is fit to use art, and wisely to insinuate occasions and reasons for the favours he desireth, and to attend opportunities, which are easily found by him who continually or for the most part is in presence of his Prince, feigning sometime when need shall be, to have no affect, motion or desire of the contrary, and discreetly to use himself in this sinistrous course, chiefly when to this natural niggardliness, there is any suspicion of the Courtier's fidelity adjoined. True it is, that hereof it comes to pass, that benefits are not obtained from such Masters but by length of time, and pining expectation, that there is great patience required in the servant, who in requital hereof oweth him small duty, being more beholding to his own artificial cunning and dexterity, then to the good will of the Prince; howbeit, it is necessary so much as may be, to conceal this affect or motion, and to conclude all speeches with him, with a gracious congee and giving thanks; hic est enim finis omnium, cum dominante sermonum, 
14. ann.  saith Tacitus: for such must be the conclusion of all speeches with Princes. Hereof also it followeth that even the Princes oftentimes receive proportional acknowledgements; for nature herself will not suffer that any man should serve, either not alured by hope, or forced by gratuities; and who believeth otherwise, must not marvel if many times there be occasions to complain of servants, since without all doubt, the Master is the rule and pattern of the quality of the service to those that follow him: whereupon the measure falling out scarce and covetously-short on his side, unjustly should he pretend a large abundance or heaped up liberality from his servants. But all these difficulties are supposed not in possession of favour, but in sleight regard, because if any one be found interessed in his Prince's love, he cannot fall into any of the foresaid conceits, but disposeth of his favours as it pleaseth him, yet regularly and with that modesty and wisdom, which is required of him who is to deal with a person of that quality as we presuppose the Prince to be.  
But here we must not leave to show, that the Courtier may also in many other things by an other way without being over cumbersome unto the Prince, be a means for others of many favours; and this consisteth in using the help of principal officers and ministers who are able in their charge or may easily find the occasion to obtain many favours, or by themselves make many resolutions, whereof the provident Courtier may make some use, either for his own or his friend's profit and commodity, for that these officers whereof we speak being for the most part none of the Prince's family, or howsoever if they were thereof, being desirous to have any special protection from him, they will willingly endeavour to deserve the good will of him whom they know to be most favoured and most dear; and this course of procuring favour without trouble unto the Prince, is very commendable, being convenient to reserve his favour & help for things of greater importance: Besides this going thus retiredly and using the means of others in their proper charges, is not only profitable, for the above alleged reasons, but are as testimony of modesty & reverence towards his Prince: As though one could never arrogate so much in desert by service, that confidently he might charge him with expectation of favours or rewards. But on the other side, it is necessary to fly the other extreme; for that those who fearing to be fastidious or troublesome unto their Prince, never desire any favour of him, incur two great errors; the first is, they lose the occasions to win to themselves assured friends and dependants; the other is, that by these means they never get the reputation which is incident to those Courtiers, who make themselves known to be beloved and favoured of the Prince whom they serve.   

CHAP. XXXII. What must be observed not to have the Courtiers his enemies, and to avoid ill turns and bad offices.  
ALthough many are by nature so austere, that neither by benefits or other merits it is possible to make them tractable or benevolent, yet are not all men of this disposition or quality; wherefore towards those which are of more civility and humanity, the Courtier is to abstain and beware of two things, that is, to offend them or give occasion of envy. Let us first speak of the offences, as the most efficient cause of hatred, and then secondly of envy.  
Howbeit therefore that many are the means whereby the Courtier may give offence, yet that of detraction and passing bad offices with the Prince to another man's detriment, seems to be most proper unto him as a Courtier. This was a cunning or art much used by Sejanus, of whom Cornelius Tacitus having said, 
Ann. 4. lib. 4.  that fuit audax, sui obtegens, he was bold & a concealer of his own designs: he joineth therewithal, in alios criminator, a calumniator or finde-fault of others. And Antonius Primus purposed as much, and in effect performed no less against Mutianus, who notwithstanding with the same weapon, fortunately defended himself, insomuch that through the great and manifold good turns which Antonius had deserved of Vespasian, he easily blotted out the memory thereof. And truly since it is so, that no more than one at once, can well possess the chiefest place in the Prince's favour, it is necessary so much as may be, to keep others a loof off, from entering in, which chiefly is performed by attenuating other men's merits, and provoking either the Prince's neglect or hatred against those in particular, who for the nearness they are in the Prince's favour, are more dangerously left in that degree, without some molestation. Howsoever, yet this seemeth very absurd, that any whose scope is honourable reputation, should take so crooked and sinistrous a course, there being no so apparent a sign of any man's abject baseness, nor any thing that more distaineth civility itself, then unde aliis infamiam pariat, inde gloriam quemquam sibi recipere: whence others get disgrace, thence any man to ground his glory or advancement, and that which more importeth, seeming to conquer in this camp, in stead of virtue & commendable valour, he procureth for his reward malice, hatred, and envy; beside, it is very probable, that a wise and generous Prince ought not to receive into any degree of favour, a Courtier who should be known to be apt and prone by nature and bad inclination to slander or speak evil to an others prejudice, because, Si proditores, etiam iis quos anteponunt inuist sunt; if once traitors, then are they hateful even to those who make use of them; how much more should calumniators or slanderers be odious! from whom the Prince (as such kind of men) receiveth no service at all, but rather a cause of disgust or dislike towards those, by whom happily he might be better served, then by these detractors; and giveth him occasion also to doubt, lest they should arm themselves in like terms against himself, with their malignant tongues, in offence of his honour and reputation. And certainly though it be fit the Prince should omnia scire, 
Tac. in vit. Cor. Agri.  and that also in his own family; that he might the better govern the same, there is no doubt, but the informers thereof are not very grateful unto him, and hateful unto all others of the Court, either for some offence received, or suspecting or fearing to receive some, as in all likelihood they may justly fear of persons so wickedly inclined. Wherefore this course is not only not honourable, but very dangerous, & exposed to many hurts, which grow many times to that pitch, that alone they degrade not the Courtier from the Prince's grace, but irrecoverably cause his utter ruin, and that chiefly because if he begin but once to falter, his own friends conforming themselves to the rest, become his persecutors, and then with his own overthrow, he shall know how true it is, that nihil rerum mortalium tam instabile ac fluxum est, 
Tac. lib. 13. ann.  quam fama potentiae, non sua vi nixae; there is no mortal thing so instable and fickle as the same of greatness not supported by it own force or strength; and that he ought to have imprinted in his memory that other saying, quanto quis plus adeptus est, tante se magis in lubrico existimet; how much the more a man hath heaped up, in so much the greater instability and icey-footing let him suppose himself. These in my opinion may well be called bad offices: from the which the wise and honourable Courtier for the reasons above alleged, ought wholly to abstain.   

CHAP. XXXIII. How the Courtier is to carry himself with his enemies and persecutors.  
But because it is a natural thing to defend ourselves and to devise how to preserve and maintain us in that state of happiness which with great labour we have procured, and that oftentimes it may fall out that one may be maligned, or at least may have some other accidents so near at hand, that danger shallbe imminent to him that with some art or skill doth not defend himself; it shall be fit to discourse how the Courtier is to govern him, between these two so dangerous rocks, the one of slanderous backbiting and persecution, the other of concurrency and emulation.  
First of persecution, against the which he must first make his defence with rewards and benefits, the which are apt not only to extinguish this malignity, and to surcease that dangerous prosecution, but to change and convert the imagination of hurt and wrong, into a more benevolent and friendly mind. This shall be a most profitable gain, and so much the more commendable, the less it shallbe used, saving to persons in whom virtue in his highest degree, hath won the regiment of a most perfect habit, it being naturally very absurd to be beneficial to those who are known to be of a perverse and ill affected mind: but because many times, such is the malignity of men, that it cannot be appeased or overcome by any benefit, it is necessary to take some other course, that is, with a resolute mind to make proof who shall in the end prevail, devising how to extinguish or supplant his adversary, not by death, but by expulsion, either out of Court or wholly out of favour. And this will succeed very securely, and without any great labour, to him who shall be in such favour as we now presuppose him, because he shall not only have easy access unto the Prince's ear, whereby he may have discourse at his pleasure, and take occasion to do bad offices against his persecutors, but he shall possess a great faction of friends amongst the Courtiers, who may serve his turn by giving out, and sowing in the Court, yea and with the Prince himself, the like seed of report, whereby the traducers in the end shall reap the fruits answerable to their deserts. But the Courtier for his own part must endeavour to keep himself in the good opinion of him against whom he minds to revenge himself, not giving the least occasion or sign of bad satisfaction, and keep himself the most wary and retired in his speech in all places and at all times that may be. And in stead hereof he must have his ministers ready, by whose means he may compass his desseigned purpose; as most easily he shall do, if besides this, upon occasions with the Prince, either excusing or denying the accusations spread of his adversary, he shall so much the more confirm them, by how much he shall show himself the less interessed or malicious against him. But here we must note, that if the persecutions on the other side be open and manifest, and such as can not be concealed, and done as it were in disgrace; it is then necessary, openly, and not by close conveyance, to resist them, for the manifestation and notice that thereof may be taken, both of his authority & power to defend himself and offend others, when he is so resolved: whereby followeth both a fear and hope in others, which affects are the beginnings, though diversly, of friendship and confidence, because fear enforceth to confidence for the more assurance, & hope induceth friendship to win profit and commodity thereby: yet howsoever, many had rather use dissimulation & close stratagems against their enemies, either for their reputation in making slight regard of wrongs, or the commendations which they procure in pardoning injuries, or at least because by this means they make their enemy the less heedful, whereby with the more ease they suppress him; & quo incautior deciperetur, 
Lib. 1. hist.  palam laudatum, saith Tacitus: and to the end he might more unwarily be deceived, praised him openly. I know not to what purpose, but for certain, this was the only art & sleight of Tiberius, which in particular he used against his nephew Germanicus, and against Sejanus his favourite, who living in the favour of Tiberius, did also practise it to the ruin and overthrow of many: and Mutianus by the self same oppressed his Concurrent Antonius Primus. These than are the two means to resist our enemies and persecutors in the Court. But if one be but of little authority or favour with the Prince, and notwithstanding maligned in the obtaining thereof, there are two remedies; the first is, to humble himself to the detractors, seeking all the means to procure them to be his friends, and to make them believe he pretendeth not any thing more than themselves. The other is, to be an adherent or dependent to the most potent of the court, under whose protection he may live; or at least to be of the contrary faction to them, if there shall be any, as it is most usual and common among the Courtiers. To conclude, to shun or take away the occasion, by insinuating into their favour, or by living under the shelter of some other, or else to resist them by the succour and force of the contrary faction.   

CHAP. XXXIIII. How he may keep back his Concurrents and Corrivals.  
But if the danger of being removed from possession of this favour grow from another's well deserving, whereby the Concurrents endeavour themselves to be advanced and preferred into the love and grace of the Prince, it should be then necessary to take another way.  
And truly, howbeit it falleth out very seldom, that any Master who hath bound and found a servant confident unto him, can greatly love any other, since one and the same kind of love can hardly be branched and severed into divers subjects: notwithstanding because it may fall out, & often times it hath been seen come to pass, that Courtiers who for a time were favourites and privadoes, have been expulsed and lost their grace, it is necessary in such case to show the means how to preserve the same. The first precept therefore is, that he endeavour by diligent service to out strip his Concurrents in good deserts, this being the most real & honourable way, succeed also more securely, tending wholly and ending in the profit and commodity of the Prince, from whom, as we have often said, proportionable favour must be attended, and expected according to the actual service done. But when this course is not thought sufficient, it is necessary as much as is possible to thrust off, and keep back, such Concurrents from the Prince's service: using means that either very seldom or never there be occasion given, for them to insinuate, either by service or familiarity into the pleasure of his Lord or Prince: this will easily fall out, if at the first he be vigilant in not permitting any man to thrust himself too forwards, because out of this time, the remedy will be both hard and dangerous. But to the performance hereof since one alone cannot with effect supply all charges and offices, it is necessary to bring in others dependants on him, and qualified in such sort as before hath been declared, so that the Prince being served & satisfied by these, have no cause to long after, or desire the service of the others, whose practice might happily breed matter both of fear and jealousy. But this not succeeding, I will not speak of bad offices: since these as inhuman & not fitting any worthy or honourable man, and also as not being very secure▪ ought to be banished the very thoughts of every good and Christian Courtier.   

CHAP. XXXV. The means how to avoid envy.  
LEt us now come to that other part which is the cause that Prince's favourites are seldom seen or looked on with a favourable eye by the rest of the Courtiers: and that is, Envy, the which, who shall well consider things anciently passed, shall find it to have been the cause of the ruin of so many, that the testimony of examples to so manifest a knowledge were mere superfluous: and therefore with divers sleights & arts by the wisest Courtiers, hath ever been avoided: the which we think fit in this place only with brevity to point at.  
First therefore with the Envious we must hold the same course and rule, as with our persecutors, in endeavouring to appease them and make them our friends with benefits and rewards; since so being made our well willers, they will not grieve at an other man's profit, as at their own damage, the good of one friend being common to all friends. Next, for that the cause of Envy is an others good & profit in possession, it shall be wisdom to conceal it, or at least to make as slender esteem thereof in appearance as may be, not showing himself arrogant or proud thereof by any means, but rather, as not caring for it, or desirous to leave it, or to make it common to some other: Sejanus, great Master in the Courtier's art, considering how prejudicial unto him the concourse of the people, and courting of him, was resolved with himself, 
Tac. lib. ●. an●.  minuere sibi invidiam, adempta salutantium turba, sublatisque inanibus; To diminish the envy borne him, by abandoning the idle salutations of the multitude, and removing vain shadows. Words of great consideration, but little observed, vera potentia augere, to increase true power and authority; and herein consisteth the true essential judgement and worth of the Courtier. True it is that afterwards he considering, assiduos in domum coetus arcendo, infringere potentiam, that driving away or neglecting the continual concourse of multitudes that came unto his house, he should weaken his authority, no less then on the other side, receptando, facultatem criminantibus exhibere; entertaining them, he should minister matter unto envious find-faults: lastly, thus straightened in this difficult counsel; Huc flexit, ut Tiberium ad vitam procul Romam amonis locis degendam impelleret; he thus resolved, that he would persuade Tiberius to lead his life in some pleasant places same from Rome. And truly as this is a most considerable point, so is it exceeding hard to find the true square or root thereof, because that either not respecting or refusing some appearances, he may greatly crase his credit and reputation, which indeed is no other than opinion; and this opinion groweth of the appearance and show, and not alone of being a favourite, but of the knowledge that is taken thereof by others: and on the other side, from these ostentations riseth envy, whose follower many times is the ruin of the Courtier; wherefore it is necessary to walk with infinite wariness and discretion between these two extremes: with this particular advertisement, not to grow too great or familiar with the Courtiers, 
Lib. 2. hist.  since that, Insita mortalibus natura, saith Tacitus, it is natural unto every man, recentem aliorum foelicitatem aegris oculis introspicere, modúmque fortunae ànullis magis exigere, quam quos in aequo videre: to behold other men's fresh happiness with envious eyes, and to wish an indifferent or mean fortune, to none so much, as to those whom they have known their equals. Wherefore Seneca advising himself, though all too late, how much envy increased upon him after the death of Burrhus; 
Lib. 14. ●nn.  Tacitus reporting, that his envious persecutors, Varijs cum criminantibus adorti sunt, tanquam ingentes, & privatum modum evectas opes adhuc augeret, quodque, studia civium in severteret, hortorum quoque amoenitate, & villarum magnificentia quasi Principem supergrediretur: upbraided him with sundry calumniations, as that he continually heaped up wealth in excess, & beyond the compass of a private man, that he won the hearts of the people, and that for pleasant gardens and magnificent stately buildings, he almost exceeded the Prince; colours, only for shadow and coverture of envy: purposed to make a resignation of all his fortunes and wealth, or the greater part unto Nero again; but this imagination having no success, Instituta prioris potentiae commutat, prohibet coetus salutantium, vitat comitantes, rarus per urbem, quasi valetudine infensa, aut sapientiae studijs domi attineretur; He changed the course of his first greatness, forbidding the multitudes which came to perform compliments of courtesy, discharged his followers, showed himself seldom in the city, as though he kept home, either fearing his health, or busy at his book and studies.  
Besides all this, it serveth much to the purpose to make a show that this favour and grace is rather voluntarily granted than ambitiously procured, using the same, as hath been said, not only without offence to others, but rather to the benefit of others, and keeping the decorum of his degree and place, not with a proud disdainfulness, but with a sweet and grave modesty, some thing inclining to popularity. Finally, because Envy swayeth amongst equals, or persons at least that so think themselves, if any man shall endeavour himself so much to exceed in virtue, or otherwise by long and honourable service, should take occasion to pretend equality; without all question envy would either cease, or rather, to speak better, would never begin.  
But when these observations shall not free or sufficiently defend the Courtier from this contagion, whose companion for the most part is malicious detraction, if she once show herself so apparently that offences do grow, we must then use the same art against the Envious, as against the malevolent and wicked slanderer; devising; if it be possible, to remove him from the Court, or wholly out of service; and to perform the same with the more ease, he shall do well to remember that which a little before hath been said, that is, howbeit the Courtier be not by himself to perform any bad offices, he may pass them notwithstanding by means of his adherents, in case necessity bind him to maintain his place; and therefore, not only for this purpose, but for many other causes, it is necessary that he be well furnished of good store of friends & confidents of all sorts, that is, to the end to be informed of all that is done or said in the Court, and that for divers reasons. As first to understand what opinion is held of him amongst the other Courtiers, and which of his actions are either praised or reproved, making use of such advice by the way of correction. Next to distinguish of faithful from feigned friends, because every man shows himself loving and kind to him whom they know favoured of the Prince, though it may be, really & indeed, they are the contrary; a thing by means of these confidents easily discovered: since they are conversant, he understand and observe all that passeth in the Court, chiefly entertaining some who shall carry small appearance of being inward with him; for that unto such, as not esteemed of any great credit, or partialists to the favoured Courtier, they will easily unmask, and reveal the very inwards of their hearts: or else themselves being dextrous & cunning in this kind as men of good understanding, can by an inkling easily conjecture the rest. And lastly, to know what is done, yea or thought by these malicious enviers even in their private living, because none liveth without sin, it will be easy to find matter to reprove their bold malicious slanders with the knowledge of their own actions; and being willing to hurt them that shall go about to offend or wrong him, he may easily by these means effect and bring it to pass.   

CHAP. XXXVI. What the Courtier is to do who shall find himself slenderly respected of his Prince or Lord.  
THus much, in my opinion, may be said for the Courtiers good advertisement: if any other imagine he can more aptly and with better method, and in conclusion with more commendations handle this art, he should do great wrong to civil society, and to the duty which every man oweth, (to labour what in him is for the common benefit) to defraud the world from participating of his so good thoughts and abilities. In the mean time, if any man happily guided by the rules & precepts here set down, launching forth into the dangerous main & current of the Court, shall rather suffer shipwreck, than safely furdle up his sails in the desired haven. Me thinks without sinistrously judging of this doctrine learned by him, he should call to mind, that among arts, there are some which are called Conjectural; and the reason is, because albeit their teaching or instructing part proposeth a certain known end or scope, from the which there may demonstratively be deduced certain conclusions, the which will make the context of the doctrine both apparent and necessary, so far forth as the nature of things to be acted will give leave or suffer; wherein the wisest are of opinion, that it is not possible to frame perfect demonstrations. Notwithstanding, the active part doth never of necessity perform the purposed end, although it perform all the actions so much as can be desired, proportional and correspondent to the same. For so we see an excellent & famous Captain, who in every part hath performed the duty of his proper charge, yet his hope of victory may fail him, and not sort as he desired. So likewise without error of art, the most expert Mariner many times loseth himself and the ship he sails in. Nor less unlucky some times the Physician ministereth his drugs to the sick patient without hope of help. Nor many times can the aptest and most artificial rhetorician remove a settled mind from a purposed resolution. To leave to speak of many such like arts, the which not by necessity, but contingently, and as it were by fortune or chance, obtain their desired ends, the Courtier's art being amongst them, the precepts thereof may work no less erroneously than those of other arts called Conjectural. Wherefore, if after the observance of the above noted advertisements, that favour or grace shall not be obtained, or that which is much worse, if by any accident it should be lost so that assuredly there were discovered small satisfaction in the Prince; it resteth, that for the full accomplishment & perfecting of this work, we should set down in this case what we think considerable and necessary therein for the Courtier's benefit.  
And questionless there cannot be a greater torment to the heart of him that serveth, then to see himself slightly regarded or beloved of his Lord, and this accident particularly worketh greatest effects in those who have not their minds armed with natural magnanimity, or virtuous education, but are rather of a disdainful spirit, not able to endure the conforming of their affections, to the prescript rule or square of an other man's opinion, will or direction, especially in the manner of his living either in peaceable quietness, or unquiet business: whereupon it followeth many times, the resolutions of such men in these cases are very strange and unconsiderate.  
Wherefore in this so doubtful a passage to conduct him forth by the guidance of wise and fruitful counsel, we first say, that as in bodily sicknesses, the cause known, remedies for the cure thereof are easily applied: so must the Courtier, so much as in him is, diligently seek out the occasion that moveth his Prince or Lord to be angry or not well disposed towards him, to the end either by himself, or by means of some other to move him therein: yet so, that it fall not within the prejudice of his principal designs, as before hath been handled, because than it should be better to leave the service, by craving licence to depart. But because it is a saying. Che piaga, per allentar d'arco non sana; That the unbending of the bow is no healing of the wound: so is it not enough many times to remove the cause of this displeasure, for the mind notwithstanding remains still exulcerate and grieved. It is necessary therefore not only to remove the cause of this anger, but to proceed in the observance of those advertisements which the rhetoricians teach for the lenefying and appeasing of minds once moved, as humiliation, acknowledging of the error, accusing himself, craving pardon, offering himself ready to all satisfaction: and continuing with all patience in these courses, he may make it apparent how much he valueth the favour & love of his Prince, with the sorrow he sustaineth for his displeasure: for this anger growing of an offence, which containeth a neglect by these foresaid demonstrations, such a counterpoise may be made in opinion to be thought despised and disgraced, that in the end it may bring the Prince to put on a more gentle and pacified mind towards the Courtier: so that this offence and cause of bad satisfaction, have not taken such root, that it prove rather a hatred then a dislike; because that in such case as to a more grievous malady, a more potent medicine is necessary; the which many times the Courtier by no means of obsequious diligence shall be able to find; whereupon he must have recourse to the help of intercession and mediation by some others, as the Prince's kindred, his friends, and other Courtiers in greatest favour.  
But if none of these courses can stay the wrath nor appease the same, so that the hope of recovery of favour be wholly extinct, the End and Scope of his service being taken away: it necessarily followeth, that the society also between the Prince and the Courtier should be dissolved by his abandoning and leaving of the service. This resolution must be taken but upon urgent necessity, for that otherwise it would come seldom to pass, but that the Courtier should incur great detriment, either by opinion of some special want in him, and chiefly in those that have lived in greatest favour; or of some rash presumption, as supposing nothing can coequal his deserts; or of an inconstancy of nature which will never continue long in one course; or finally, by the loss of a Prince's protection, besides his time, & it may be, the flower of his age vainly spent, and to small purpose; things all of them of special regard and estimation. But when the case is desperate, it shall be better to bestow the remnant of his life, in some other service or employment, then unfruitfully to serve, where he may sooner expect a sudden discharge, than hope to compass any of those Ends, which whosoever serveth in Court doth aim at and propound. * ⁎ *   
FINIS.