tryals of himself in Heroick actions. We have now in our dayes Ferdinand
King of Arragon the present King of Spain: he in a manner may be termed
a new Prince; for from a very weak King, he is now become for fame and
glory, the first King of Christendome, and if you shall wel consider his
actions, you shall find them all illustrious, and every one of them
extraordinary. He in the beginning of his reign assaild Granada, and
that exploit was the ground of his State. At first he made that war in
security, and without suspicion he should be any waies hindred, and
therein held the Barons of Castiglias minds busied, who thinking upon
that war, never minded any innovation; in this while he gaind credit and
authority with them, they not being aware of it; was able to maintain
with the Church and the peoples money all his soldiers, and to lay a
foundation for his military ordinances with that long war, which
afterwards gaind him exceeding much honor. Besides this, to the end he
might be able hereamong to undertake greater matters, serving himself
alwaies of the colour of religion, he gave himself to a kind of
religious cruelty, chasing and dispoyling those Jewes out of the
Kingdome; nor can this example be more admirable and rare: under the
same cloke he invaded Affrick and went through with his exploit in
Italy: and last of all hath he assaild France, and so alwaies proceeded
on forwards contriving of great matters, which alwaies have held his
subjects minds in peace and admiration, and busied in attending the
event, what it should be: and these his actions have thus grown, one
upon another, that they have never given leisure to men so to rest, as
they might ever plot any thing against them. Moreover it much avails a
Prince to give extraordinary proofes of himself touching the government
within, such as those we have heard of Bernard of Milan, whensoever
occasion is given by any one, that may effectuate some great thing
either of good or evil, in the civil government; and to find out some
way either to reward or punish it, whereof in the world much notice may
be taken. And above all things a Prince ought to endeavor in all his
actions to spread abroad a fame of his magnificence and worthiness. A
Prince also is well esteemed, when he is a true friend, or a true enemy;
when without any regard he discovers himself in favor of one against
another; which course shall be alwaies more profit, than to stand
neuter: for if two mighty ones that are thy neighbors, come to fall out,
or are of such quality, that one of them vanquishing, thou art like to
be in fear of the vanquisher, or not; in either of these two cases, it
will ever prove more for thy profit, to discover thy self, and make a
good war of it: for in the first case, if thou discoverest not thy
selfe, thou shalt alwaies be a prey to him that overcomes, to the
contentment and satisfaction of the vanquisht; neither shalt thou have
reason on thy side, nor any thing else to defend or receive thee. For he
that overcomes, will not have any suspected friends that give him no
assistance in his necessity: and he that loses, receives thee not,
because thou wouldest not with thy armes in hand run the hazzard of his
fortune. Antiochus passed into Greece, thereunto induc'd by the
Etolians, to chace the Romans thence: and sent his Ambassadors to the
Achayans, who were the Romans friends, to perswade them to stand
neuters; on the other side the Romans moved them to joyne armes with
theirs: this matter came to be deliberated on in the council of the
Achayans, where Antiochus his Ambassador encouraged them to stand
neuters, whereunto the Romans Ambassador answerd; Touching the course,
that is commended to you, as best and profitablest for your State, to
wit, not to intermeddle in the war between us, nothing can be more
against you: because, not taking either part, you shall remain without
thanks, and without reputation a prey to the conqueror. And it will
alwaies come to pass that he who is not thy friend, will requite thy
neutrality; and he that is thy friend, will urge thee to discover thy
self by taking arms for him: and evil advised Princes; to avoyd the
present dangers, folow often times that way of neutrality, and most
commonly go to ruine: but when a Prince discovers himself strongly in
favor of a party; if he to whom thou cleavest, overcomes; however that
he be puissant, and thou remainest at his disposing, he is oblig'd to
thee, and there is a contract of friendship made; and men are never so
openly dishonest, as with such a notorious example of dishonesty to
oppress thee. Besides victories are never so prosperous, that the
conqueror is like neglect all respects, and especially of justice. But
if he to whom thou stickst, loses, thou art received by him; and, while
he is able, he aydes thee, and so thou becomest partner of a fortune
that may arise again; the second case, when they that enter into the
lists together, are of such quality, that thou needest not fear him that
vanquisheth, so much the more is it discretion in thee to stick to him;
for thou goest to ruine one with his assistance, who ought to do the
best he could to save him, if he were well advised; and he overcomming,
is left at thy discretion; and it is unpossible but with thy ayd he must
overcome. And here it is to be noted, that a Prince should be well aware
never to joyn with any one more powerfull than himself, to offend
another, unless upon necessity, as formerly is said. For when he
overcomes, thou art left at his discretion, and Princes ought avoid as
much as they are able, to stand at anothers discretion. The Venetians
took part with France against the Duke of Milan, and yet could have
avoided that partaking, from which proceeded their ruine. But when it
cannot be avoyded, as it befel the Florentines when the Pope and the
King of Spain went both with their armies to Lombardy, there the Prince
ought to side with them for the reasons aforesaid. Nor let any State
think they are able to make such sure parties, but rather that they are
all doubtfull; for in the order of things we find it alwaies, that
whensoever a man seeks to avoid one inconvenient, he incurs another. But
the principal point of judgement, is in discerning between the qualities
of inconvenients, and not taking the bad for the good. Moreover a Prince
ought to shew himself a lover of vertue, and that he honors those that
excel in every Art. Afterwards ought he encourage his Citizens, whereby
they may be enabled quickly to exercise their faculties as well in
merchandise, and husbandry, as in any other kind of traffick, to the end
that no man forbear to adorne and cultivate his possessions for fear
that he be despoyled of them; or any other to open the commerce upon the
danger of heavy impositions: but rather to provide rewards for those
that shall set these matters afoot, or for any one else that shall any
way amplifie his City or State. Besides he ought in the fit times of the
year entertain the people with Feasts and Maskes; and because every City
is devided into Companies, and arts, and Tribes, he ought to take
special notice of those bodies, and some times afford them a meeting,
and give them some proof of his humanity, and magnificence; yet withall
holding firme the majestie of his State; for this must never fail in any
case.
CHAP. XXII
Touching Princes Secretaries.
It is no small importance to a Prince, the choyce he makes, of servants
being ordinarily good or bad, as his wisdome is. And the first
conjecture one gives of a great man, and of his understanding, is, upon
the sight of his followers and servants he hath about him, when they
prove able and faithful, and then may he alwaies be reputed wise because
he hath known how to discern those that are able, and to keep them true
to him. But when they are otherwise, there can be no good conjecture
made of him; for the first error he commits, is in this choyce. There
was no man that had any knowledge of Antonio of Vanafro, the servant of
Pandulfus Petrucci Prince of Sicily, who did not esteem Pandulfus for a
very discreet man, having him for his servant. And because there are
three kinds of understandings; the one that is advised by it self; the
other that understands when it is informed by another; the third that
neither is advised by it self nor by the demonstration of another; the
first is best, the second is good, and the last quite unprofitable.
Therefore it was of necessity, that if Pandulfus attaind not the first
degree, yet he got to the second; for whenever any one hath the
judgement to discerne between the good and the evil, that he does and
sayes, however that he hath not his distinction from himself, yet still
comes he to take notice of the good or evil actions of that servant; and
those he cherishes, and these he suppresses; insomuch that the servant
finding no means to deceive his master, keeps himself upright and
honest. But how a Prince may throughly understand his servant, here is
the way that never fails. When thou seest the servant study more for his
own advantage than thine, and that in all his actions, he searches most
after his own profit; this man thus qualified, shall never prove good
servant, nor canst thou ever relie upon him: for he that holds the
Sterne of the State in hand, ought never call home his cares to his own
particular, but give himself wholly over to his Princes service, nor
ever put him in minde of any thing not appertaining to him. And on the
other side the Prince to keep him good to him, ought to take a care for
his servant, honoring him, enriching, and obliging him to him, giving
him part both of dignities and offices, to the end that the many honors
and much wealth bestowed on him, may restrain his desires from other
honors, and other wealth, and that those many charges cause him to fear
changes that may fall, knowing he is not able to stand without his
master. And when both the Princes and the servants are thus disposed,
they may rely the one upon the other: when otherwise, the end will ever
prove hurtfull for the one as well as for the other.
CHAP. XXIII
That Flatterers are to be avoyded.
I will not omit one principle of great inportance, being an errour from
which Princes with much difficulty defend themselves, unlesse they be
very discreet, and make a very good choice; and this is concerning
flatterers; whereof all writings are full: and that because men please
themselves so much in their own things, and therein cozen themselves,
that very hardly can they escape this pestilence; and desiring to escape
it, there is danger of falling into contempt; for there is no other way
to be secure from flattery, but to let men know, that they displease
thee not in telling thee truth: but when every one hath this leave, thou
losest thy reverence. Therefore ought a wise Prince take a third course,
making choyce of some understanding men in his State, and give only to
them a free liberty of speaking to him the truth; and touching those
things only which he inquires of, and nothing else; but he ought to be
inquisitive of every thing, and hear their opinions, and then afterwards
advise himself after his own manner; and in these deliberations, and
with every one of them so carrie himself, that they all know, that the
more freely they shall speak, the better they shall be liked of: and
besides those, not give eare to any one; and thus pursue the thing
resolved on, and thence continue obstinate in the resolution taken. He
who does otherwise, either falls upon flatterers, or often changes upon
the varying of opinions, from whence proceeds it that men conceive but
slightly of him. To this purpose I will alledge you a moderne example.
Peter Lucas a servant of Maximilians the present Emperor, speaking of
his Majesty, said that he never advised with any body, nor never did any
thing after his own way: which was because he took a contrary course to
what we have now said: for the Emperor is a close man, who communicates
his secrets to none, nor takes counsel of any one; but as they come to
be put in practise, they begin to be discovered and known, and so
contradicted by those that are near about him; and he as being an easy
man, is quickly wrought from them. Whence it comes that what he does to
day, he undoes on the morrow; and that he never understands himself what
he would, nor what he purposes, and that there is no grounding upon any
of his resolutions. A Prince therefore ought alwayes to take counsell,
but at his owne pleasure, and not at other mens; or rather should take
away any mans courage to advise him of any thing, but what he askes: but
he ought well to aske at large, and then touching the things inquird of,
be a patient hearer of the truth; and perceiving that for some respect
the truth were conceald from him, be displeased thereat. And because
some men have thought that a Prince that gaines the opinion to bee wise,
may bee held so, not by his owne naturall indowments, but by the good
counsells he hath about him; without question they are deceivd; for this
is a generall rule and never failes, that a Prince who of himselfe is
not wise, can never be well advised, unlesse he should light upon one
alone, wholly to direct and govern him, who himself were a very wise
man. In this case it is possible he may be well governd: but this would
last but little: for that governor in a short time would deprive him of
his State; but a Prince not having any parts of nature, being advised of
more then one, shall never be able to unite these counsels: of himself
shall he never know how to unite them; and each one of the Counsellers,
probably will follow that which is most properly his owne; and he shall
never find the meanes to amend or discerne these things; nor can they
fall out otherwise, because men alwayes prove mischievous, unlesse upon
some necessity they be forc'd to become good: we conclude therefore,
that counsells from whencesoever they proceed, must needs take their
beginning from the Princes wisdome, and not the wisdome of the Prince
from good counsells.
In this Chapter our Authour prescribes some rules how to avoyd
flattery, and not to fall into contempt. The extent of these two
extreames is so large on both sides, that there is left but a
very narrow path for the right temper to walke between them
both: and happy were that Prince, who could light on so good a
Pilote as to bring him to Port between those rocks and those
quicksands. Where Majesty becomes familiar, unlesse endued with
a super-eminent vertue, it loses all awfull regards: as the
light of the Sunne, because so ordinary, because so common, we
should little value, were it not that all Creatures feele
themselves quickned by the rayes thereof. On the other side,
_Omnis insipiens arrogantiâ et plausibus capitur_, Every foole
is taken with his owne pride and others flatteryes: and this
foole keeps company so much with all great wise men, that hardly
with a candle and lantern can they be discernd betwixt. The
greatest men are more subject to grosse and palpable flatteries;
and especially the greatest of men, who are Kings and Princes:
for many seek the Rulers favour. _Prov._ 28. 26. For there are
divers meanes whereby private men are instructed; Princes have
not that good hap: but they whose instruction is of most
importance, so soone as they have taken the government upon
them, no longer suffer any reproovers: for but few have accesse
unto them, and they who familiary converse with them, doe and
say all for favour. Isocrat, to Nicocles, All are afraid to give
him occasion of displeasure, though by telling him truth. To
this purpose therefore sayes one; a Prince excells in learning
to ride the great horse, rather than in any other exercise,
because his horse being no flatterer, will shew him he makes no
difference between him and another man, and unlesse he keepe his
seate well, will lay him on the ground. This is plaine dealing.
Men are more subtile, more double-hearted, they have a heart and
a heart neither is their tongue their hearts true interpreter.
Counsell in the heart of man is like deepe waters; but a man of
understanding will draw it out. _Prov._ 20. 5. This
understanding is most requisite in a Prince, inasmuch as the
whole Globe is in his hand, and the inferiour Orbes are swayed
by the motion of the highest. And therefore surely it is the
honour of a King to search out such a secret: _Prov._ 25. 2. His
counsellours are his eyes and eares; as they ought to be dear to
him, so they ought to be true to him, and make him the true
report of things without disguise. If they prove false eyes, let
him pluck them out; he may as they use glasse eyes, take them
forth without paine, and see never a whit the worse for it. The
wisdome of a Princes Counsellours is a great argument of the
Princes wisdome. And being the choyce of them imports the
Princes credit and safety, our Authour will make him amends for
his other errours by his good advice in his 22 Chap. whether I
referre him.
CHAP. XXIV
Wherefore the Princes of Italy have lost their States.
When these things above said are well observ'd, they make a new Prince
seeme as if he had been of old, and presently render him more secure and
firme in the State, than if he had already grown ancient therein: for a
new Prince is much more observd in his action, than a Prince by
inheritance; and when they are known to bee vertuous, men are much more
gaind and oblig'd to them thereby, than by the antiquity of their blood:
for men are much more taken by things present, than by things past, and
when in the present they find good, they content themselves therein, and
seeke no further; or rather they undertake the defence of him to their
utmost, when the Prince is not wanting in other matters to himself; and
so shall he gaine double glory to have given a beginning to a new
Principality, adornd, and strengthnd it with good lawes, good arms, good
friends, and good examples; as he shall have double shame, that is born
a Prince, and by reason of his small discretion hath lost it. And if we
shall consider those Lords, that in Italy have lost their States in our
dayes, as the King of Naples, the Duke of Milan, and others; first we
shall find in them a common defect, touching their armes, for the
reasons which have been above discoursd at length. Afterwards we shall
see some of them, that either shall have had the people for their
enemies; or be it they had the people to friend, could never know how to
assure themselves of the great ones: for without such defects as these,
States are not lost, which have so many nerves, that they are able to
maintaine an army in the feld. Philip of Macedon, not the father of
Alexander the Great, but he that was vanquished by Titus Quintius, had
not much State in regard of the greatnesse of the Romanes and of Greece
that assail'd him; neverthelesse in that he was a warlike man and knew
how to entertaine the people, and assure himself of the Nobles, for many
yeares he made the warre good against them: and though at last some town
perhaps were taken from him, yet the Kingdome remaind in his hands
still. Wherefore these our Princes who for many yeares had continued in
their Principalities, for having afterwards lost them, let them not
blame Fortune, but their own sloth; because they never having thought
during the time of quiet, that they could suffer a change (which is the
common fault of men, while faire weather lasts, not to provide for the
tempest) when afterwards mischiefes came upon them, thought rather upon
flying from them, than upon their defence, and hop'd that the people,
weary of the vanquishers insolence, would recall them: which course when
the others faile, is good: but very ill is it to leave the other
remedies for that: for a man wou'd never go to fall, beleeving another
would come to take him up: which may either not come to passe, or if it
does, it is not for thy security, because that defence of his is vile,
and depends not upon thee; but those defences only are good, certaine,
and durable, which depend upon thy owne selfe, and thy owne vertues.
CHAP. XXV
How great power Fortune hath in humane affaires, and what meanes there
is to resist it.