THE DOCTRINAL OF prince's made by the noble orator Isocrates, & translated out of Greek in to English by sir Thomas Eliot knight. 1534   

Sir Thomas Eliot knight to the reader.  
This little book (which in mine opinion) is to be compared in counsel and short sentence with any book, holy scripture excepted, I have translated out of greek, not presuming to contend with them, which have done the same in latin: but to th'intent only that I would assay, if our english tongue mought receive the quick and proper sentences pronounced by the Greeks. And in this experience I have found (if I be not much deceived) that the form of speaking, used of the Greeks, called in greek, and also in latin, Phrasis, much near approacheth to that, which at this day we use: than the order of the latin tongue: I mean in the sentences, and not in the words: which I doubt not shall be affirmed by them, who sufficiently instructed in all the said three tongues, shall with a good judgement read this work. And where I have put at the beginning this words, vessel, plate, or for that which is in greek, brass or gold wrought, it is perceived of every wise man, for what intent I did it. Finally the chief cause of this my little exercise was: to the intent that they, which do not understand greek nor latin, should not lack the commodity and pleasure, which may be taken in reading thereof. wherefore if I shall perceive you to take this mine enterprise thankfully, I shall that little portion of life, which remaineth (God sending me quietness of mind) bestow in preparing for you such books, in the reading whereof, ye shall find both honest pass time and also profitable counsel and learning.  
Far ye well.   

¶ The oration of Isocrates to Nicocles the king.  
THei that b● wont Nicocles, to bring to you, that be kings, garments, vessel, or plate, or other like jewels, whereof they be needy, and ye be rich, and have plenty: they plainly seem unto me, not to present you, but to make open market, selling those things much more craftily, than they that confess themself to retail. For my part I suppose that to be the best gefte and most profitable, also most convenient as well for me to give, as for the to receive, if I mought prescribe unto thee, by what studies desiring, and from what works abstaining; thou mayst best order thy royalme and city. For to private persons be sufficient Instructions, specially that they live not delicately, but daily do labour for things concerning their living. And moreover they have laws, whereby they are governed: They h●ue also liberty of speech, wherewith it is leeful for friends to blame each other, and enemies to reproach each other of their offences.  
Thereto divers ancient poets have left sundry works, instructing men how to live well, so that by all those means it seemeth, that divers men have amended their living.  
¶ But to great princes no such thing happeneth, for they, who of all other aught to be best taught or instructed, after they be once established in their authority: they still persevere most ignorant and without learning. For as much as many men dare not approach them, and they that keep them company speak alway to please them.  
¶ Moreover, being made lords of much substance and great authority, and not using well such occsions as happen, they have caused many to doubt, which life is best to be chosen, either of them that live privately and meanly, or of them that be in princely dignity. for when they behold their honour, richesse, and authority, they suppose, that all princes be equal to gods, but when they consider the fear and perils, and revolving in their remembrances do find some slain by them, that lest ought to have done it, other doing some displeasure to their most familiar companions, to divers happeneth both the one and the other: than contrary wise they think it better and more commodious, to live in any other manner, how so ever it be, than in so many dangers, to be king of all asia. The cause of this disorder and trouble, is for as much as they repute a kingdom as meet for every man to have, as any other mean office, where of all things pertaining to man, a kingdom is the greatest, and requireth most providence, touching every act, whereby a man may best govern according to the manners of people, and to observe such things as be good, and eschew those that be noifull: it is expedient to take counsel, and examine such acts as be in daily experience. Generally, all studies, which ought to be observed most diligently, and wherein a man ought to be exercised, I will assay to declare. but whether this my gift once finished, shall accord to the purpose that I go about: it is hard to know at the beginning. for many things, which have been written as well in verse as in prose, as long as they were in the minds of the writers, men had of them great expectation: but after they were once finished & openly published, men had of them opinion much lass than they hoped. How be it this mine enterprise is to be commended, wherein I seek for that, which other men have committed, and do prescribe rules to them that be governors.  
¶ For they that teach private persons, do profit them whom they teach only: But if any man instructeth in virtue them that have rule over the multitude, he thereby profiteth the one and the other as well them that be in authority, as those that be under their governance, for as much as to the first he maketh their authority the more stable and sure, and to the other he causeth the rule or governance to be the more easier.  
¶ First therefore it must be considered, what is the office of them that do govern, for if we order well the head, and that which is the principal of the whole matter, having our respect thereunto, the better shall we treat of the residue.  
❧ I suppose all men will grant, that it pertaineth to princes, their countceie by any adversity, being troubled, to set it in quietness: And if it be wealthy, so to preserve it. And to make also great of that, that is little, since therefore all other things, which daily happen, aught to be done and experienced, and verily it is apparent to all men, that it behoveth them, that are and shall be of power to do the premises, and also those, which shall thereof consult, not to be ignorant: but to consider how they may use them more prudently than other in their ministration.  
For it is very certain that such shall princes have their roialmes and governance, as they themselves have prepared their own minds and opinions.  
And therefore no wrasteler or champion ought so much to travail his body in exercise, as kings ought their minds in study: for all the prices that ever were given in common games or jousts, are in no part to be compared to that price, wherefore ye that be kings, daily do labour: which things considered, it is expedient to take good heed, that as much as thou excellest other men in honour, so much more thou mayest exceed them in virtues. And think not care and diligence in all other things profitable, and in making us better to be of none importance: Ne condemn not man's felicity, that concerning beasts we have found crafts to make them tame, and to be of more value, and little do advance ourselves to the attaining of virtue. but rather as learning and industry may be in any thing beneficial unto our souls, so order thy wit and opinion. Be also most familiar with them, which being about thee, be wisest: and get other such as thou mayest come by most like unto them.  
Think not that it shall become thee, to lack the knowledge of any famous poets and other great learned men: but be thou of the one the hearer, of the other the disciple or scholar.  
¶ Prepare thyself so, that in virtue thou mayest be judge of them, which therein be thine inferiors, and a contendar with them that be thy superiors, by such manner of exercise thou shalt soon attain to be such one, as we determined that he ought to be, that ruleth a right, and governeth well his country or city.  
¶ Thou shalt be counseled best by thyself, in thinking it inconvenient, that the better be ruled by the worse, or that fools before wise men should be preferred.  
❧ The more vehemently thou abhorrest other men's madness or folly, the better shalt thou practise thy wit: for thereat must they begin, that purpose to do any of those things, which be convenient and necessary. And therewith love well their people and countraie, for no man shall rule well either, horse or hounds, nor men, or any thing else, if he delight not and take pleasure in those things, which be under his governance.  
¶ Take care of the multitude, and esteem above all things, to rule graciously over them, whom thou governest, remembering that as well where few persons governeth, as also in other common weals, they longest do continue, that for the multitude do take most care and study.  
¶ Thou shalt truly rule well thy people, 
juiuries to be avoided.  if thou neither dost suffer any man to do wrong, nor despisest any that sufffreth wrong. And takest good heed, that good men be rewarded with honour and authority, and that other by any injury be not endamaged. These be the principles and chief introduction in to the right and commendable governance of a public weal.  
¶ Repel or change such laws and ordinances as be not well constitute, 
Hurtful traditions to be avoided.  specially be thou the author of those that be good, or at the least the follower of them that were well made by other.  
¶ Seek for such laws, 
What the laws should be.  that on all parts be good, and do profit to all universally, and in themselves be of one accord and consent: moreover, those that among the people make fewest contentions. And such controversies as be, determine them shortly. All these things ought to be in laws, that be well and substantially ordained.  
¶ Provide for thy people such occupation, as whereby may grow great advantage and lucre, and that contention and suit, may bring to them detriment, to the intent that they may eschew the tone, to the other they may be well disposed and ready.  
¶ In controversies give always such sentence as is not repugnant, and prononce thy judgements without favour to any man, and without discordance, so that they be ever all one and like in semblable causes.  
¶ It becometh and is also expedient to princes in matter of justice, to have the mind immovable, like to the laws that be well provided.  
¶ Order thy city or country, 
To govern a city.  like thy house left by thy father, in stuff gay and royally decked, in occupation busy and diligent, that thou mayest have both honour and abundance of richesse.  
¶ All be it declare thy magnificence not in such sumptuous expenses, that shortly do vanish, but only in the things before expressed: that is to say, in the adourning or garnishing of thy possessions, and in beneficence and liberality toward thy friends, for that, which is so employed, shall remain with the still, and thou shalt leave to thy children more commodity thereby, than they should have of superfluous expenses.  
¶ In the honour due unto god observe diligently that which is left unto thee by thy progenitors. and suppose verily, that sacrifice to be most acceptable and service most thankful to god, if thou endeavour thyself to excel all other men in virtue and justice. For undoubtedly thereby shalt thou obtain more reasonable petitions, than if thou didst give unto him great treasure or offerings.  
¶ Reward thy familiar counsellors with principal dignities, and to them whom thou knowest benevolent and trusty, give perpetual and stable promorions.  
¶ Think that the best and most sure guard of thy person be friends virtuous and honest, 
A princes sure guard  loving and benevolent subjects, and thine own will stable and circnmspecte: for by those things authority is obtained and longest preserved.  
¶ Have good await on the households, and expenses of thy subjects, 
A princes right over his subjects.  thinking that they dispending unprofitably, do consume thine own proper treasure, and that which they get by their good husbandry augmenteth thy substance and honour: Lonsidering that all the goods of them that be subjects, be at the commandment of the prince that ruleth well and honourably.  
¶ Let men perceive the to have alway truth in such reverence, that to thy words, they may sooner give credence than to other men's oaths.  
¶ Make thy country safe and sure abiding to all them that be strangers, and in their contracts just and indifferent.  
¶ Of such as do repair unto thee, set more by them, that for some merit do look to have some thing of thee, than of those that do bring presents to thee, for honouring men for their merits thou shalt much more be of other commended.  
¶ Take away fear fro thy subjects, and be not terrible to them that have not offended, but like as thou wouldst have them disposed toward thee, so be thou toward them.  
¶ Do thou nothing in fury, since other men know what time and occasion is meetest for the.  
¶ Be thou seen to have such wisdom and gravity, that nothing that is done can be hid from thee, not withstanding be thou easy and merciful, in punishing offences under their merits.  
¶ Show thyself princely, not in sturdiness, or punishing cruelly, but in surmounting all other in wisdom, that they may suppose that thou canst counsel them better for their weal than they can themselves.  
¶ Be also warlike and valiant in feats of arms and provision for wars, but yet notwithstanding embrace thou peace, and do nothing injustly.  
¶ Deal thou with inferior countries in all intercourses and mutual contracts, according as thou wouldest that they that be to thy country superiors, should do unto the.  
¶ Strive not for every thing, but for that only which, if thou opteinest may be to thy profit.  
¶ Blame not them that be vanquished to their commodity, but account them to be fools that do vanquish other to their own detriment.  
¶ Suppose not them to be men of great wisdom, that do take greater things in hand than they can order: but those, which in mean things do bring well to pass that that they purposed.  
¶ Follow not them that do opteine greatest authority, but them that best use things that be present.  
¶ Finally do not think thyself happy, if thou rulest over all men terribly and in great danger, but if being such as thou oughtest to be, and doing as the time present requireth, thou desirest moderate things, and thereof thou lackest nothing, than art thou happy.  
¶ Get thee friends, not all them that do seek friendship of thee: but such as be most agreeable unto thy nature, neither those, with whom thou shalt live pleasantly, but with whom thou mayest govern thy country most surely.  
¶ Make diligent espial and proof of thy most familiar servants, remembering that such as be not with the so conversant, do suppose that thou art like in conditions to them, whom thou usest familiarly.  
¶ Matters, wherewith thou thyself wilt not medal, commit to such persons, as what so ever they do, the blame shall be imputed chiefly unto the.  
¶ Think not them to be loyal or faithful, that do praise all thing that thou dost, but them that do blame the thing, wherein thou errest.  
¶ give to wise men liberty to speak to thee freely: that in things, whereof thou doubtest, thou mayest have them, with whom thou mayest try out the certainty.  
¶ Discern crafty flatterers, 
Crafti●… flattere●…  from them that do serve the with true heart and benevolence, lest the evil men receive more profit by thee, than they that be honest and virtuous.  
¶ Here diligently what men speak mutually one of an other, and assay to know as well what manner of persens those be that have spoken, as also they, of whom they reported.  
¶ accordingly as thou correctest offenders, 
False de●…actours.  semblably, and with the same punishment correct false detractors and accusers of innocentes.  
¶ Have no lass dominion or rule over thyself, than over other.  
¶ Think it most incident unto a king and most royal, never to be subject to pleasant affections, but to rule more over thine appetites than over thy people and subjects.  
¶ Admit no recreation without good advisement, but delight in such exercise, whereby thou mayst receive some commodity, and that other may perceive, that thou art thereby the better.  
¶ Glory not in such things, which are possible to be done by them that be unthrifts, but rejoice in virtue, wherein evil men can not participate with thee.  
¶ Suppose not honour to be that, 
●…ery ho●…ur.  which is published abroad with fear, but very honour to be, where men by them selves wonder more at thy wisdom than at thy fortune.  
¶ If it chance the to take any pleasure in any thing that is not honest or virtuous, do it very secretly, but going about things of great weight and importance, show thyself abroad unto all men.  
¶ Require not that all other men should live in good order, and princes to be in their living remiss and negligent, but order thy temperance in living, to be an example to other, considering that the manners of all the whole city or contraie, do ensue and resemble their prince's conditions.  
¶ It shall be to the a token, that thou haste well governed, if thou perceive them that be under thy governance to be by thy diligence wealthy and more temperate in living.  
¶ Set more by leaving to thy children honest fame or renown, 
Honest fame.  than great possessions or richesses. for these be transitory, the other immortal. Also goods may be gotten by fame, but good fame can be bought with no money.  
Also goods happen to men that be of evil disposition, but so doth not good estimation, but cometh only to them that endeavour themself with virtue to get it.  
¶ Be delicate in thine apparel and garments that serve for thy body, in all other parts of thy living be continent as it beseemeth all princes of honour, to the intent that they that behold thee, for thine honourable presence may dame the worthy to be a governor and thy familiars and servants for thy noble courage may have of the a like good opinion.  
¶ Consider diligently both thine own words and thy deeds, to the intent thou mayst fall in very few errors.  
¶ Of all things it is best to happen on the right point of all things that are to be done, but for as much as that is very hard to be known, better is to leave somewhat, than to exceed.  
For that, wherein somewhat doth lack is nearer to temperance, than that wherein is to much abundance.  
¶ Endeavour the to be both courtaise and of a reverend gravity: 
Courtesy & grauite●…  for the one beseemeth a prince, the other is expedient and more agreeable to every company: all be it to use both, it is of all other things the most difficile. for thou shalt find for the more part them that use a reverent gravity to be unpleasant, them that be courtoyse, to be of base courage and simple. Therefore the one and the other is to be used, but than eschew that thing, which in any of them is ill or seemeth inconvenient.  
¶ If thou wouldest perfectly know that, 
Experience and philosophy.  which belongeth to kings to perceive, give the to experience and study of philosophy, for philosophy shall declare unto thee the means or ways how to bring to pass thine affairs: experience in semblable business shall make the able to do or sustain them.  
¶ Behold diligently, that which as well princes as private persons do daily, and what of their acts doth succeed in conclusion.  
¶ Surely if thou remember well things that are passed, thou shalt the better consult of things coming.  
¶ Think where private persons have died with good will, to the intent that after their death they mought be commended, that it were great shame to princes, not to travail in such study or business, whereby in their lives they mate be worthily praised.  
¶ Desire to leave when thou diest, rather monuments or images of thy ver tues then of thy parsonage.  
¶ Endeavour thee specially to keep alway thyself and thy country in surety.  
¶ If necessity constrain thee to jeopardy thy person, chose rather to die with honour, than to live in reproach.  
¶ In all thine acts remember that thou art a prince: and therefore do nothing unworthy to so high a dignity.  
¶ Set not so little by thy nature, that thou suffer thyself all wholly to perish, but in as much as thy body is mortal, and thy soul immortal, assay to leave to thy soul an immortal remembrance.  
¶ Use thee to speak of honest affairs and studies, that by such custom thou mayest think on like things as thou speakest of.  
¶ Things that in counselling seem to be best, those execute thou in thy proper acts.  
¶ At whose good renown thou hast most envy, his deeds do thou follow.  
¶ Look what thou counselest thy children or servants to do, think it convenient that thyself do the same.  
¶ Either use that which I have advised the to do, or inquire for better than that is.  
¶ Suppose not them to be wise men, that sharply can talk of small things and trifles, but those that can substantially reason in matters of weighty importance.  
¶ Nor think not them wise, that promiss to other men wealth and good fortune, they themself being in great necessity, but rather those that speaking of themselves moderately, can with other men and in their affairs use themself well and discreetly and being not troubled with any change of their living, know how to bear honestly and temperately as well adversity as also prosperity.  
¶ And marvel thou not, that I have now rehearsed many things that thou knewest before, nor that forgot I not, but knew well enough, that being such a multitude as well of princes as of private persons, some of them have spoken the same that I did, and many have heard it, and divers have seen other men done it, and some there be that by themselves have experienced it. Not withstanding in matter concerning Instruction, novelty is not to be sought for, for therein ought not to be founden either singular opinion, or thing impossible, or contrary to men's conjecture: but suppose that to be in hearing moste gracious or pleasant, which being sown in the minds of other, may assemble most matter to the purpose, and the same declare best and most aptly. For this know I well, that the counsels and wise sentences of poets and other good authors, are thought of all men to be very profitable: yet will not they very gladly give ear unto them, but be therewith in the same case, as they be with those that do give them good counsel, for they praise them all, but they care not how seldom they come in their company, desiring to be rather with offenders, than with them that of sin be the rebukars. Example we may take of the poems or works of Hesiodus, Theognes, and phorillides. For every man affirmeth them to be excellent counsels concerning man's life, but all though they say so, yet had they liefer use that, whereto their own madness endureth them, than follow that whereto the others precepts doth advise them. Moreover if one should gather out of the said authors that which men call centences, wherein they perchance have been studious: in semblable wise toward them should they be disposed, for they should with more pleasure here a lying fable or a fantafie, than the said precepts made by much cunning and diligence. But what needeth it to tarry long upon every matter? Generally if we will consider the natures of men, we shall perceive, that many of them delight neither in meats that been most wholesome, nor in studies that been most honest, nor in deeds that be most convenient: nor yet in doctrine that is most commodious, but embracing pleasant appetites, which be repugnant to prolite, would seem to be painful and laborious, although they do nothing expedient, or necessary.  
How may any man content any such persons, either by preaching or teaching or telling of any thing that is profitable: that for the words that be spoken, do envy and have indignation at them that speak truly, and do take them for plain men or simple, in whom lacketh wisdom? so much they abhor truth in all things, that they know not what is theirs or do belong to their office, but consulting or reasoning of that which doth pertain unto them, they be sad and unpleasant, when they talk of other men's affairs they be merry and joyous. Moreover they had leaver suffer some grief in their bodies, than in revolving what should be most necessary, travail any thing in their minds. And if a man take good heed he shall find in their mutual assembles and companies, that either they reprove other men, or else that they of other be in some thing reproved. And when they be by themselves, they be ever wishing and never consulting. I have not spoken this again all men but only again them that be guilty in that, which I have rehearsed. Finally this is apparent and certain, who so ever will make or write any thing pleasant and thankful to the multitude, he may not seek for words or matters most profitable, but for them that contain most fables and leasings. For in bearing such things they rejoice: but when they perceive to be labours and contentions in their affairs, than be they pensive. Wherefore Homer and they that found first tragedies, may be well marveled at, who in their works used both the said forms in writing, for Homer expressed in his works the contentions and battles of them, which for their virtues, were named half gods, the other brought those fables into actual appearance.  
In so much as we not only may hear them, but also may presently behold them, by such example is it declared to them that be studious to please their hearers, that they must abstain from exhorting and counselling them, and that they apply them to write and speak that only, wherein they perceive the mnl titnde to have most delectation.  
This before written have I declared, thinking that it beseemeth not the that art not one of the people, to be of like opinion with the multtitude, or to judge things to be honest, or men to be pleasant, according to thy sensual appetite, but to try and esteem them by their good and profitable acts.  
Moreover for as much as they that labour in the study of Ppilosophy, concerning the exercise of the minds, be of sundry opinions, some saying that men become wiser by much disputing and reasoning, other affirm that it happeneth by exercise in politic governance, or civil causes, divers suppose it to come of other doctrines: but finally they all do confess, that he which is well brought up, may by every of the said studies gather matter sufficient to give good counsel.  
Therefore he that will leave the doubtful opinions, and will apply to that which is certain, he must examine the reasons thereof, and sperially they that be counsellors ought to have consideration of the occasion, time and opportunity, if they can not bring that to pass, than to reject and put away as well them which speak in all matters generally, as also those that perceive nothing that is expedient or necessary, for it is apparent, and certain, that he which can not be to himself profitable, he shall in other men's business do nothing wisely.  
Make much of them that be wise, and do perceive more than other men, and have good regard toward them: remembering that a good counsellor, 
A good counsellor.  is of all other treasure the most royal and profitable, and think verily that they which can most aid and profit to thy wit or reason, shall make thy kingdom most ample and honourable.  
Wherefore for my part as much as I ran, I have exhorted thee, and honoured the with such presents as be in my power to give the. And desire thou not, that other men should bring unto thee (as I said at the beginning, their accustomed presents, which ye should buy much dearer of the givers, than of the sellers: but covaite thou such presents, which if thou do use well and diligenly omitting no time, thou not only shalt not consume them, but thou shalt also increase them, and make them of more estimation and value.  
Finis.   

Addition, to fill up vacant pages.  
Full truly writeth Solomon, The heart of the king is in the hand of god, and which wai so ever he willeth he shall incline it: but the very laud of a good king is, if he again incline his heart to god, the king of all kings, alway bending to his will, without whose favourable aid, man's endeavour can nothing do: and so frameth all his acts, as knowlageing and minding, that what so ever he doth, he doth it before his eyes, who is no less judge over kings then over common people. Nothing is truly prosperous, nothing can be called wealthy, that the author of all felicity will not vouchsafe to make fortunate. Most luckily, most happily it is done, what so ever is done according to his will, who saith: By me kings do reign, and the law makers decern just things: by me princes rule, and mighty men judge just things. This said the eternal wisdom, which is the son of God. What prescribeth Sapience to kings? Mercy (saith she) and Truth do keep the king: and his Throne is made strong with clemency. He showeth Mercy in succouring the oppressed: Truth in judging truly. Clemency in tempering the severity of the laws with lenity.  
The special duty, and whereunto kings were wont to be sworn, when they began their reign, was this, to help widows, to secure the fatherless, and to deliver and defend all that are oppressed from injury. Truth hath two companions, Sapience and Constance. Sapience giveth light unto the eyes: whereby is perceived, what is right, and what not, what is profitable for the weal public, and what is contrary to it. Constancy causeth, that the mind, overcoming all covetous desires, neither with ire, nor with love, nor with hatred, is moved from honesty. Clemency tempereth with lenity necessary severity. Clemenrie is not forthwith to go in hand with war, when cause of war is given, but to leave no reasonable mean unassayed, to see whether the matter may be determined without war. And otherwhile it is better to dissemble the injury, than to revenge it by force of arms. It is Clemency, if by no means it may be eschewed, so to make war, that as little humane blood be spilled as can be, and that the wars be ended as shortly as may be. For this wisdom, that bringeth all good things with it, Solomon prayed for, that she should alway be assistant to his Throne, as a most faithful and trusty counsellor.  
Finis.   

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