APOLONIVS THIANEVS disputing with the Schollers of Hiarcas sayde : that among all the affections of nature , nothynge is more naturall , than the desire that all haue to preserue life . Omitting the dispute of these great philosophers herin , we our selfes hereof haue dayly proofe : that to lyue men do trauaile : to liue birdes do flye : to liue fisshes do swime : and to lyue beastes do hide themselfes for feare of death . Finally I say there is no liuinge creature so brutish , that hath not a naturall desire to liue . If many of the auncient Paynems so little wene lyfe , that of their owne frée willes they offered them selues to death , they did it not for that they dispised life , but bicause they thought that for their little regarding life , we would more highly estéeme their fame . For we sée men of hawte courages séeke rather to winne a longe during fame , than to saue a shorte lasting life . How lothe men are to dye , is easely sene by the greate paynes they take to liue . For it is a naturall thing to all mortal men , to leaue their liues with sorow , and take their deathes with feare . Admitte that all do taste this corporall death , and that generally bothe good and euill do dye : yet is there great difference betwene the death of one , & the death of another . If the good desire to liue , it is for the greater desire they haue to do good : but if the euill desire to lyue , it is for that they woulde abuse the worlde longer . For the children of vanitie call no tyme good , but that wherein they liue according to their owne desires . I let ye vnderstande that are at this present , and ye also that shal come hereafter : that I direct my writing vnto those which embrace vertue , and not vnto such as are borne awaye with vice . God doth not way vs as we are , but as we desier to be . And let no man say I would , and can not be good : for as we haue the audacitie to committe a faulte , so ( if we liste ) we may enforce our selues to worke amendes . Al our vndoing procedeth of this , that we outwardly make a showe of vertue , but inwardlye in the dede we employe our thorough power to vice : which is an abuse , where with al the world is rorrupted and deceiued . For heauen is not furnished but with good dedes , and hell is not replenished but with euill desires . I graunt that neither man nor beaste desireth to dye , but all trauaile to th ende they may liue : But I aske now this question . What doth it auaile a man to desire his life to be prolonged , if the same be wicked , vngodly , and defamed ? The man that is high minded , proude , vnconstante , cruell , disdeinfull , enuious , ful of hatred , angry , malicious , full of wrath , couetous , a lier , a glutton , a blasphemer , and in al his doinges disordred : why wil we suffer him in the worlde ? The lyfe of a poore man that for nede steleth a gowne or any other smal trifle , is forth with taken away : why than is he that disturbeth a whole common wealth left aliue ? O would to God , there were no greater theues in the worlde than those , whiche robbe the temporall goodes of the riche , & that we did not winke continually at them , which take away the good renoume aswell of the riche as of the poore . But we chastice the one , & dissemble with the other which is euidently sene , how the thiefe that steleth my neighbours gown is hanged forthwith , but he that robbeth me of my good name , walketh still before my doore . The diuine Plato in the firste booke of lawes sayde . We ordayne , and commaunde , that he that vseth not him selfe honestly , and hath not his house wel refourmed , his riches well gouerned , his family well instructed , & lyueth not in peace with his neighbours , that vnto him be assigned tutours which shal gouerne him as a foole , and as a vacabonde shal be expulsed from the people , to th intent the common wealth be not through him infected . For there neuer riseth contention or strife in a common wealthe , but by suche menne as are alwayes out of order . Truly the diuine Plato had greate reason in his sayinges , for the man that is vitious of his person , and doth not trauaile in things touching his house , nor kepeth his family in good order , nor liueth quietly in the common wealthe , deserueth to be banished , and driuen out of the countrey . Truly we sée in dyuerse places madde menne tied and bound fast , which if they were at libertie would not doe suche harme , as those that dayly walke the streates at their owne willes and sensualitie . There is not at this daye so greate or noble a Lorde , nor Lady so delicate , but had rather suffer a blowe on the head with a stone , than a blot in their good name with an euill tongue . For the wounde of the heade in a moneth or two maye well be healed : but the blemmishe of their good name duringe life will neuer be remoued . Laertius saith in his booke of the lyfe of Philosophers , that Diogenes , beinge asked of one of his neighboures , what they were that ordeyned the lawes ? aunswered in this wise . Thou shalt vnderstande , my friende , that the earnest whole desire of our forefathers , and all the intention of the Philosophers was to instructe them in their common wealth , how they ought to speake , how to be occupied , how to eate , how to slepe , howe to treate , how to apparaile , how to trauaile , and how to rest : and in this consisteth all the wealth of worldly wisedome . In déede this Philosopher in his aunswere touched an excellent pointe , for the lawe was made to no other ende , but to bridell him that liueth without reason or lawe . To menne that wil liue in reste and without trouble in this life , it is requisite & necessarye that they chose to them selues som kinde and maner of liuinge , whereby they may mainteyne their house in good order , and conforme their liues vnto the same . That estate ought not to be as the folly of their parson doth desire , nor as may be most pleasaunte to the delightes of the body : but as reason teacheth them , and God commaundeth them , for the surer saluacion of their soules . For the children of vanitie embrace that onely which the sensuall appetite desireth , and reiecte that which reason commaundeth . Since the time that trées were created , they alwayes ( remayning in the firste nature ) vntil this present day , doe beare the same leafe , and frute which things are playne sene in this , that the palme beareth dates , the figge trée figges , the nut trée nuttes , the peare trée peares , the apple trée apples , the chesnutte trée chesnuttes , the Oke acornes : and to conclude I saye all thinges haue kepte their firste nature , saue onely the sinfull man which hath fallen by malice . The planettes , the starres , the heauens , the water , the earth , the ayre , and the fier : the brute beastes , and the fishes , al continewe in the same estate wherein they were first created , not complayninge nor enuying one the other . Man complayneth continually , he is neuer satisfied , and alwayes desireth to chaunge his estate . For the shepherd woulde be a husbandman , the husbandman a squier , the squier a Knight , the knight a King , the king an Emperour . Therefore I say , that few is the number of them that seke amendment of life : but infinite are they that trauaile to better their estate , and to encrease their goodes . The decaye of the common wealth ( at this present ) through all the worlde is , that the dry and withered okes which haue bene nourished vpon the sharpe mountaynes , woulde nowe seme to be daynetie date trées cherished in the pleasaunt gardeins . I meane , that those which yesterday coulde haue ben pleased with dry acornes in a poore cottage at home : at this day wil not eat but of delicate disshes in other mens houses abroade . What estate menne ought to take vppon them to kepe their conscience pure , and to haue more reste in their life , a man cannot easely describe . For there is no state in the Church of God , but men may therin ( if they will ) serue God , and profite them selues . Nor there is no kind of life in the world , but the wicked ( if they perseuer and continew therin ) may sclaunder their persons , and also lease their soules . Plinie in an epistle that he wrote to Fabatus his friend , saith . There is nothing among mortal men more common and daungerous , than to geue place to vayne imaginacions , whereby a man beleueth the estate of one to be much better than the estate of an other . And hereof it procedeth , that the worlde doth blinde men so , that they wil rather seke that which is an other mans by trauaile and daunger : than enioy their owne with quiet and rest . I say the state of Princes is good , if they abuse it not . I say the state of the people is good , if they behaue them selues obediently . I say the estate of the rich is good , if they wil Godly vse it . I say the estate of the religious is good , if they be able to profit others . I say the estate of the communaltie is good , if they will contente them selues . I saye the state of the poore is good , if they haue pacience . For it is no merite to suffer many troubles , if we haue not pacience therin . During the time of this our miserable life we cannot denay , but in euery estate there is bothe trouble and daunger . For then onely our estate shal be perfit , when we shal come gloriously in soule and body without the feare of deathe : and also whan we shall reioyce without daungers in life . Retourninge agayne to our purpose ( mightie Prince ) although we all be of value little , we all haue little , we all can attaine little , we all know little , we al are able to doe little , we all do liue but little : Yet in all this little , the state of Princes semeth some great and high thing . For that worldely men say there is no such felicitie in this life , as to haue authoritie to commaunde many , & to be bounde to obey none . But if either subiectes knewe how dere Princes by their power to commaunde , or if Princes knewe howe swete a thinge it is to liue in quiet : doutelesse the subiectes would pitie their rulers , and the rulers would not enuy theyr subiectes . For ful few are the pleasures which Princes enioy , in respecte of the troubles that they endure . Sithe then the estate of Princes is greater than al , that he may doe more than all , is more of value than all , vpholdeth more than all , and finally that from thence procedeth the gouernement of all , it is more nedefull that the house , the person , and the life of a Prince be better gouerned , and ordred , than all the reste . For euen as by the yard the marchante measureth al his ware : so by the life of the Prince is measured the whole common weale . Many sorowes endureth the woman in nourishing a waywerde childe , great trauaile taketh a scholemaister in teaching an vntowarde scholler , much paine taketh an officer in gouerning a multitude ouergreate : howe greate than is the paine and peril , whereunto I offer my selfe , in takinge vpon me to order the life of such a one , vpon whose life hangeth all the good state of a common weale . For Princes and great Lords , ought of vs to be serued , and not offended : we ought to exhort them , not to vexe them : we ought to entreate them , not to rebuke them : we ought to aduise them , and not to defame them : finally I say , that right simple recken I that surgion , which with the same plaisters he layed to a hard héele , séeketh to cure the tender eyes . I meane by this comparison , that my purpose is not to tel princes , and noble men in this booke what they be , but to warne them what they ought to be : not to tell them what they doe , but to aduise them what they ought to doe . For that noble man which will not amende his lyfe for remorse of his owne conscience , I doe thinke that he wil amende it for the writing of my penne . Paulus diaconus the historiographer in the second booke of his commentaries , sheweth an antiquitie right worthy to remember , and also pleasaunt to reade : Although in dede to the hinderaunce of my selfe I shall reherse it . It is , as of the henne , who by longe scraping on the donghill , discouereth the knife that shall cut hir owne throte . Thus was the case . Hannibal the moste renowmed Prince and captayne of Carthage ( after he was vainquished by th aduenturous Scipio ) fled into Asia to kinge Antiochus , a Prince then liuinge of great vertue , who receiued him into his realme , tooke him into his protection , and right honourably enterteyned him in his house . And certes king Antiochus did herein , as a pitefull Prince : for what can more beautifie the honor of a Prince than to succor nobilitie in their nedefull estate . These two Princes vsed diuers exercises to spende the time honorably , & thus they diuided tyme . Sometime to hunt in the mountaines , otherwhile to disporte them in the fieldes , oft to vewe their armies : But mostly , they wente to the scholes to heare the Philosophers . And truly they did like wise & skilfull men . For there is no hower in a daye otherwise so well employed , as in hearinge a wise pleasaunt tonged man . There was at a time in Ephesus a famous philosopher called Phormio , which openly red and taught the people of that realme . And one day as these twoo Princes came into the schoole , the philosopher Phormio chaunged the matter whereupon be red , and of a sodayne began to talke of the meanes and wayes that Princes ought to vse in warre , & of th order to be kepte in geuing battaile . Such , so straunge , and high phrased was the matter which he talked of , that not onely they merueiled which neuer before sawe him : but euen those also that of longe tyme had dayly hearde him . For herein curious and flourisshing wittes shewe their excellency , in that they neuer wante fresh mater to entreate vpon . Greatly gloried the king Antiochus , that this philosopher ( in presence of this straunge prince ) had so excellentlye spoken , so that straungers might vnderstand he had his realme stored with wise men . For couragious and noble princes esteme nothing so precious , as to haue men valiant to defend their frontiers : and also wise to gouerne their common weales . The lecturered , king Antiochus demaunded of the prince Hannibal , howe he liked the talke of the philosopher Phormio ? to whome Hannibal stoutely aunswered , and in his aunswere shewed him self to be of that stoutnes he was the same day , whan he wanne the great battayle at Cannas . For although noble harted and couragious princes lose all their estates and realmes : yet they will neuer confesse their hartes to be ouerthrowen nor vaynquisshed . And these were the words that at that time Hannibal said . Thou shalt vnderstande kinge Antiochus , that I haue séene diuers dotinge olde men , yet I neuer sawe a more dootarde foole than Phormio , whom thou causest such a great philosopher . For the greatest kinde of foly is , whan a man that hath but a little vaine science , presumeth to teach not those which haue only science , but also such as haue most certeine experience . Tel me ( kinge Antiochus ) what harte can brooke with pacience , or what tonge can suffer with silence , to sée a sely man ( as this philosopher is ) nourished all his life time in a corner of Grece , studieng philosophie , to presume ( as he hath done ) to talke before the prince Hannibal of the affaires of warre , as though he had bene either lorde of Affrike , or captayne of Rome ? Certes he either full little knoweth him self , or els but little estemeth vs . For it appeareth by his vaine words , he would seme to know more in matters of warre , by that he hath red in bookes : than doth Hannibal by the sundry and great battayles which he hath fought in the fieldes . O king Antiochus , how far and how great is the difference , betwene the state of philosophers , & the state of captaynes : betwene the skill to reade in schole , and the knowledge to rule an armie , betwene the science that these wise men haue in bookes , and th experience that thothers haue in warre : betwene their skil to write with the penne , and ours to fight with the sword , betwene one that for his pastime is set round with deskes of bookes , and an other in perill of life compassed with troupes of enemies . For many there are which with great eloquence , in blasing dedes done in warres , can vse their tongs : but few are those that at the brunt haue hartes to aduenture their liues . This sely philosopher neuer saw man of warre in the field , neuer saw one army of men discomfeited by an other , neuer heard the terrible trumpet sound to the horrible & cruel slaughter of men , neuer saw the treasons of some , nor vnderstode the cowardnes of other , neuer saw how fewe they be that fight , nor how many there are that ronne away . Finally I say , as it is semely for a philosopher and a learned man to praise the profites of peace : euen so it is in his mouth a thing vncomely to prate of the perils of warre . If this philosopher hath sene no one thing with his eyes that he hath spoken , but onely red them in sondry bokes : let him recounte them to such as haue neither sene nor red them . For warlike feates are better learned in the bloudy fields of Afrike , than in the beautifull scholes of Grece . Thou knowest right wel ( king Antiochus ) that for the space of . 36. yeres I had continuall and daungerous warres , aswell in Italy as in Spayne , in which fortune did not fauor me ( as is alwaies her maner to vse those , which by great stoutnes & manhodde enterprise things high and of much difficultie ) a witnes wherof thou séest me heare , who before my berde began to grow , was serued : & nowe whan it is hore , I my selfe begin to serue . I sweare vnto the by the God Mars , ( kinge Antiochus ) that if any man did aske me how he should vse and behaue him selfe in warre , I would not answere him one word . For they are things that are learned by experience of déedes , & not by prating in words . Although princes begin warres by iustice , and folow them with wisedome , yet the ende standeth vpon fickle fortune and not of force , nor policie . Diuers other things Hannibal saide vnto Antiochus , who so wil sée them , let him reade the Apothemes of Plutarche . This example ( noble prince ) tendeth rather to this end , to condempne my boldnes , & not to commende my enterprise , saying that th affaires of the common wealth be as vnknowen to me , as the daungers of the warres were to Phormio . Your maiestie may iustely say vnto me , that I being a poore simple man ( brought vp a great while in a rude countrey ) do greatly presume to describe , howe so puissant a prince as your highnes ought to gouerne him self and his realme . For of trueth the more ignoraunt a man is of the troubles and alteracions of the worlde , the better he shal be counted in the sight of God . The estate of princes is to haue great traines about them , & the estate of religious men , is to be solitarye : for the seruaunt of God ought to be alwayes voyde from vaine thoughtes , & to be euer accompanied with holy meditations . The estate of princes is alwayes vnquiet : but the state of the religious is to be enclosed . For otherwise , he aboue all others may be called an Apostata , that hath his body in the sell , and his hart in the market place . To princes it is necessary to speake & common with all men : but for the religious it is not decente to be conuersaunt with the world . For solitary men ( if they do as they ought ) should occupy their hands in trauaile , their body in fasting , their tonge in prayer , & their harte in contemplacion . The estate of princes for the most part is employed to warre : but the state of the religious is to desire & procure peace . For if the prince would study to passe his boundes , and by battaile to shed the bloud of his enemies : the religious ought to shede teares , & pray to God for his sinnes . O that it pleased almighty God , as I know what my bounden dutie is in my hart , so that he would giue me grace to accomplish the same in my dedes . Alas , whan I ponder with my selfe the waightines of my matter , my penne through slothe and negligence is ready to fall out of my hand , & I half minded to leaue of mine enterprise . My intent is to speake against my selfe in this case . For albeit men maye know th affaires of princes by experience : yet they shall not know howe to speake nor write them but by science . Those which ought to counsaile princes , those which ought to refourme the life of princes & that ought to instruct them , ought to haue a clere iudgement , an vpright minde , their words aduisedly considered , their doctrine holesom , & their life without suspicion . For who so wil speake of high things , hauing no experence of them : is like vnto a blinde man that woulde leade & teach him the way , which séeth better than he him self . This is the sentence of Xenophon the great which saith . There is nothing harder in this life than to know a wise man . And the reason which he gaue was this . That a wise man cannot be knowen but by an other wise man , we maye gather by this which Xenophon saieth : that as one wise man cannot be knowen but by an other wise man : so lykewise it is requisite that he should be , or haue ben a prince , which should write of the life of a prince . For he that hath ben a mariner , & sailled but one yere on the sea : shall be able to giue better counsaile and aduise , than he that hath dwelled .x. yers in the hauen . Xenophon wrote a boke touching the institucion of princes , & bringeth in Cambises the kyng , how he taughte , and spake vnto kyng Cirus hys sonne . And he wrote an other booke likewise of the arte of cheualrye , and brought in kyng Phillip , how he oughte to teache his sonne Alexander to fight . For the philosophers thought that writting of no auctoritie , that was not intituled & set forth vnder the name of those princes , which had experience of that they wrate . O if an aged prince would with his penne ( if not with worde of mouth ) declare , what misfortunes haue happened sins the first time he began to reigne , howe disobedient his subiectes haue ben vnto him , what griefe his seruauntes haue wrought against him , what vnkindnes his frendes haue shewed him , what subtile wiles his enemies haue vsed towardes hym , what daunger his person hath escaped , what tarres haue ben in his palace , what faultes they haue said against him , how many times they haue deceiued straungers , finally what grefes he hath had by day , & what sorrowful sighes he hath fetched in the night : truly I thinke ( & in my thought I am nothing deceaued ) that if a prynce wold declare vnto vs his hole lif , & that he wold particularly shew vs euery thing , we wold both wonder at that body which had so much suffered : & also we wold be offended with that hart that had so greatly dissembled . It is a troublesom thing a daungerous thing , & an insolent and proud entreprise , for a man to take vpon him with a penne to gouerne the common wealth , & with a prince to reason of his life . For in dede men are not perswaded to liue wel by faire words , but by vertuous dedes And therfore not with out cause I say that he is not wise , but very arrogant , that dare presume vnasked to giue a prince counsail . For princes in many thinges haue their mindes occupied , & haughtely bent , & som of them also are affectioned , & where as we ( peraduenture ) thinke to haue them mercifull , we finde them more angry & heauy against vs . For counsaile doth more harme than profite , if the giuer therof be not very wise , & he also which receiueth it very pacient . I haue not ben a prince to know the trauailes of princes , nor am not as president to counsel princes : yet I was so bolde to compile this booke , it was not vppon presumption to counsaile a prince , so much as by an humble sorte to giue mine aduise .

For to giue counsel , I confesse I haue no credite : but to giue theim aduise , it suffiseth me to be a subiecte . What the order is that I haue taken in this boke , how profitable it is to all men , & how vnpleasaunt to no man , how holsome & profound doctrine in it is conteined , & how the histories be herin applied ; I wil not that my pen do write , but they them selues shal iudge which shal reade this worke . We se it oft com to passe that diuers bokes do lose their estimation , not for that they are not very good & excellent : but because the auctour hath ben to presumptuous & vainglorious . For in my opinion , for a man to praise his owne writinges much , is nothing els but to giue men occasion to speake euil both of him & of his worke . Let no man thinke that I haue written thys which is written , without great aduisement and examination . I do confesse before the redemer of the whole world , that I haue consumed so many yers to seke what I shold write , that this .ii. yers one day hath scarsely escaped me , wherin my pen hath not don his dutie to write or correct in this worke . I confesse that I toke great paine in writing it , for of trueth it hath ben written twise with mine owne hand , and thrise with another mans hand . I confesse I haue red & searched in diuers & sondrie partes , many and good strange bokes , to th end I might finde good and pleasant doctrine , & besydes that I trauailed much to set & apply the histories to the purpose . For it is an vnsemely thing to apply an history without a purpose . I had great respecte in that I was not so briefe in my writinges , that a man might note me to be obscure : nor yet in anye thing so long , that a man shold sclaunder me with to much talke . For al the excellencie of writing consisteth , where many & goodly sentences are declared in few & apte wordes : For oft times the long stile is lothsom & tedious both to the hearers & readers . Nero that emperour was in loue with a lady in Rome named Pompeia , that which in beauty ( to his fantasie ) exceded all other . In the end partely with intreaty , partely with money & presentes , he obteined of her the he desired . For in this case of loue , wher prayers & importunities be paciently hard , & resistance doth lacke : The inordinate loue that Nero bare to Pompeia , proceded of the yelow here s she had , which wer of the colour of amber , & in prayse of them he compiled diuers & sondry songes in heroical meter , & with an instrument sang them himself in her presence . Nero was a sage prince , wise , & excellently well learned in the latin tong , & also a good musician : yet Plutarche in his boke of the gests of noble women ( to declare the vaniti & lightnes of Nero ) reciteth this history : & describing Pompeia said , the her body was smal , her fingers long , her mouth proper , her eye lyds thin her nose somwhat sharpe , her téeth smal , her lips red , her neck white , her forhead brod , & finally , her eies great & rowlin , her brest large & wel propocioned , what thinke you wold Nero haue don if he had so affectionatly set his fantasy vpon al other her beautiful properties , sins that for the loue alonly of her yelow locks , he was depriued both of his wisdom , & also sences . For vain & light men loue commenly not that which reason commaundeth : but that which their appetite desireth . The loue of the emperor encreased with foly so much , that not only he counted seuerally al that héeres that his louer Pompeia had on her head , but also gaue to euery heere a proper name , & in praise of euery one of them made a song , in somuch that this effeminat prince spent more time in banketting & plaieng with his louer Pompeia : than he did to reforme & amend the faultes of the common welth . Yea his foly so much surmounted al reason , that he commaunded a combe of gold to be made , & therwith he himself commed her yelow locks . And if it chaunsed that any one here in keming fel of , he by & by caused it to be set in gold , offred it vp in the temple to the goddes Iuno . For it was an ancient custome among the Romains , that the things which they entierly loued ( whether it wer good or euil ) should be offred vp to their gods . And whan it was once knowen that Nero was so in loue with these héeres of Pompeia , which wer of the colour of amber , al the ladies endeuoured them selues , not only to make artificially their here of that colour : but also to were their garmentes , and other attyres of the same colour , in somuche that bothe men and women did vse collers of amber , brooches & ringes set with amber , & al their other Iewels were of amber . For alwayes it hath ben sene , & euer shall be , that those things wherunto the prince is most addicted , the people folow , & aboue al other couet the same . Before this Emperour Nero plaied this light part in Rome , the amber stone was had in little estimacion , & after that he set so muche by it , there was no precious stone in Rome so much estemed . Yea & furthermore the marchant gained nothinge so much ( whether it were in gold or silke ) as he did in the amber stones , nor brought any kind of marchaundise to Rome more precious , or more vendible than that was . I doe meruelle at this vanitie , forasmuch as the children of the world do loue , desire , & labor more to folow the straunge foly of an other : than to furnish & supply their own proper necessitie . Therefore retourning againe to my purpose ( most excellent prince ) by this example you may coniecture , what I would say , that is , that if this writing were accepted vnto princes , I am assured it woulde be refused of no man : And if any man would slaunderously talke of it , he durst not , remembring that your maiestie hath receiued it . For those things which princes take to their custody , we are bound to defend , & it is not lawfull for vs to diminish their credite . Suppose that this my worke were not so profound as it might be of this matter , nor with such eloquence set out as many other bokes are : yet I dare be bolde to say , that the prince shal take more profit by reading of this worke , than Nero did by his loue Pompeia . For in the end , by reading and studieng good bookes , men tourne , & become sage and wise : and by keping il company , they are counted fooles & vitious . My meaning is not , nor I am not so importunat and vnreasonable , to perswade princes that they should so fauour my doctrine , the it should be in like estimacion now in these partes , as the amber was there in Rome . But that which only I require & demaund is , that the time which Nero spent in singing & telling the héeres of his loue Pompeia , should now be employed to redresse the wrongs & faultes of the common wealth . For the noble & worthy prince ought to employ the least part of the day in the recreation of his person . After he hath giuen audience to his counsaylours , to the embassadours , to the great Lordes & prelates , to the riche and poore , to his owne countrey men and straungers , & after that he be come into his priuy chamber , then my desire is that he would reade this treatise , or some other better than this : for in princes chambers oftentimes those of the priuie chamber and other their familiares loase great time , in reciting vayne and trifling maters and of small profit , the which might better be spent in reading some good booke . In al worldly affaires that we do , & in al our bookes which we compile , it is a greate matter to be fortunate . For to a man that fortune doth not fauour , diligence ( without doute ) can little auaile . Admitte that fortune were against me , in that this my worke should be acceptable vnto your maiestie , without comparison it should be a great grief & dishonor vnto me , to tel you what should be good to reade for your pastime , if on thother parte you woulde not profite by mine aduise . For my mind was not only to make this booke , to the end princes should reade it for a pastime , but to that end ( in recreating them selues ) somtimes they mought thereby also take profit . Aulus Gellius , in the. 12. chapter of his thirde booke entituled De nocte attica , said that amongs al the schollers which the diuine Plato had , one was named Demosthenes , a man amongest the Gréekes moste highly estemed & of the Romaynes greatly desired . Because he was in his liuing seuere , and in his tonge and doctrine a very sa●ire . If Demosthenes had come in the time of Phalaris the tiraunt , whan Grecia was peopled with tirantes , and that he had not bene in Platoes tyme , when it was replenished with Philosophers , truelye Demosthenes had bene as cleare a lanterne in Asia , as Cicero the greate was in Europe . Greate good happe hath a notable man to be borne in one age , more then in any other . I meane , that if a valiaunt Knight come in the tyme of a couragious and stout prince , such one truly shal be estemed and set in great authoritie . But if he come in the time of an other effeminate and couetous prince , he shall not be regarded at al. For he wil rather esteme one that wil augment his treasour at home : than him that can vanquishe his enemies in battayle abrode . So likewise it chaunseth to wise and vertuous men , which if they come in the time of vertuous and learned princes , are estemed and honoured : But if they come in tyme of vayne and vitious princes , they make small accounte of them . For it is an auncient custome amonge vanities children , not to honor him which to the common wealth is most profitable : but him whiche to the prince is most acceptable . The ende why this is spoken ( Most pusant Prince ) is because the twoo renoumed philosophers were in Grece both at one time : and because the diuine philosopher Plato was so much estemed and made of , they did not greatly esteme the philosopher Demosthenes . For the eminent and high renoume of one alone , diminisheth the fame & estimacion ( among the people ) of many . Although Demosthenes was such a one in dede as we haue sayd , that is to witte , eloquent of tonge , ready of memory , sharpe and quicke of witte , in liuing seuere , sure and profitable in geuing of counsaile , in renoume excellent , in yeres very auncient , and in philosophie a man right wel learned : Yet he refused not to goe to the scholes of Plato to heare morall philosophie . He that shall reade this thinge or heare it , ought not to merueile , but to folow it , and to profit likewise in the same : that is to vnderstande , that one philosopher learned of an other , and one wise man suffered him selfe to be taught of an other . For knowledge is of such a qualitie , that the more a man knoweth , dayly there encreaseth in him a desire to knowe more . All thinges of this life ( after they haue bene tasted and possessed ) cloyeth a man , wearieth and troubleth him , true science onely excepted , which neuer doth cloy , weary , nor troble them . And if it happen we wery any , it is but the eyes which are weried with lokinge and reading : and not the spirite with féeling and tastinge . Many Lordes and my familiar friendes doe aske me how it is possible I shoulde liue with so much study ? And I also demaunde of them , how it is possible they should liue in such continuall idelnes ? For considering the prouocacion and assaultes of the flesh , the daungers of the world , the temptacions of the deuil , the treasons of enemies , & importunities of friendes : what hart can suffer so great and continual trauaile , but onely in reading & comforting him selfe in bookes ? Truely a man ought to haue more compassion of a simple ignoraunte man , than of a poore man . For there is no greater pouerty vnto a man , than to lacke wisdome whereby he should know how to gouerne him selfe . Therefore folowinge our matter the case was such , one day Demosthenes ( going to the schole of Plato ) sawe in the market place of Athens a greate assembly of people , which were hearing a philosopher newely come vnto that place : & he spake not this without a cause , that there was a greate companye of people assembled . For that naturallye the common people are desirous to heare new and straunge things . Demosthenes asked what philosopher he was after whome so many people went ? and when it was aunswered him that it was Calistratus the philosopher , a man which in eloquence was very swéete and pleasaunt : he determined to staie and heare him , to th ende he woulde knowe whither it were true or vayne that the people tolde hym . For oftentymes it happeneth , that amonge the people some gette them selues greate fame , more by fauour , than by good learninge . The difference betwixte the diuine Philosopher Plato , and Calistratus was , in that Plato was exceadinglye well learned , and the other very eloquente : and thus it came to passe , that in liuinge they folowed Plato : and in eloquence of speache they did imitate Callistratus . For there are diuers menne sufficiently well learned , whiche haue profounde doctrine , but they haue no waye nor meanes to teache it others . Demosthenes hearing Calistratus but ones , was so far in loue with his doctrine , that he neuer after hearde Plato , nor entred into his scole , for to harken to any of his lectures . At which newes diuers of the sages of Grecia marueiled much , seing that the tonge of a man was of such power , that it had put all their doctrine to scilence . Although I apply not this example , I doute not but your maiestie vnderstandeth to what end I haue declared it . And moreouer I say , that although Princes haue in their chambers bookes so well corrected , and men in their courtes so wel learned , that they may worthely kéepe th estimacion which Plato had in his schole : yet in this case it shoulde not displease me , that the difference that was betwen Plato and Calistratus , should be betwene Princes and this booke . God forbidde , that by this sayeng men should thinke I meane to disswade Princes from the company of the sage men , or from reading of any other booke but this : for in so doinge , Plato shoulde be reiected which was diuine : and Calistratus embraced which was more wordly . But my desire is , that sometime they would vse to reade this booke a little , for it may chaunce they shal finde some holsome counsayle therein , which at one tyme or other may profite them in their affaires . For the good & careful Princes ought to graffe in their memory the wise sayings which they reade , & forget the canekred iniuries & wronges which are done them . I do not speake it without a cause , that he that readeth this my writing shall finde in it some profitable counsaile . For all that which hath bene writen in it , hath bene in euery worde & sentence with great diligence so wel weyed , and corrected , as if therein onely consisted , the effecte of the whole worke . The greatest griefe that learned menne feele in their writing is , to thinke , that if there be many that view their doings , to take profit therby : they shall perceiue that there are as many moe , which occupy their tonges in the sclaunder and disprayse thereof . In publishinge this my worke , I haue obserued the maner of them that plant a new gardein , wherein they set Roses which giue a pleasaunt sauour to the nose , they make faire grene plattes to delight the eyes , they graft fruitful trées to be gathered with the handes , but in the end as I am a man , so haue I written it for menne , and consequently as a man I may haue erred : for there is not at this daye so persite a painter , but another will presume to amende his worke . Those which diligently wil endeuour themselues to reade this booke , shall find in it very profitable counsailes , very liuely lawes , good reasons , notable sayinges , sentences very profound , worthy examples , & histories very ancient . For to say the trueth , I had a respect in that the doctrine was auncient , & the stile new . And albeit your maiesty be the greatest Prince of all Princes , and I the least of all your subiectes , you ought not for my base condicion to disdayne to cast your eyes vppon this booke , nor to thinke scorne to put that thing in proofe which semeth good . For a good letter ought to be nothing the lesse estemed , although it be written with an euill penne . I haue sayde , and will say , that Princes and greate Lordes , the stouter , the richer , and the greater of renoume they be , the greater nede they haue of all men of good knowledge about them , to counseil them in their affaires , and of good bookes which they maye reade : and this they ought to do aswel in prosperitie as in aduersitie , to the end that their affaires in time conueniente , may be debated and redressed . For otherwise , they shoulde haue time to repent , but no leasure to amende . Plinie , Marcus Varro , Strabo , and Macrobius , ( which were historiographers no lesse graue than true ) were at greate controuersie , in prouinge what thinges were most autentike in a common weale , and at what time they were of all menne accepted . Seneca in a pistle he wrote to Lucillus , praysed without cessing the common wealth of the Rhodiens , in the which ( with much a doe ) they bent them selues altogether to kepe one selfe thinge , and after they had therupon agréed , they kept and mainteyned it inuiolately . The diuine Plato in the sixte booke entituled De legibus , ordeyned and commaunded that if any citizen did inuente any new thing , which neuer before was reade , nor harde of , the inuentour thereof should first practise the same for the space of .10 . yeares in his owne house , before it was brought into the common wealth , and before it shold be published vnto the people , to th ende if the inuencion were good , it should be profitable vnto him : and if it were noughte , that than the daunger and hurte therof should lighte onely on him . Plutarche in his Apothemes saith , that Licurgus vpon greauous penalties did prohibite , that none should be so hardye in his common wealthe to goe wanderinge into straunge countreys , nor that he shoulde be so hardy to admit any straungers to come into his house : and the cause why this lawe was made , was to th ende straungers shoulde not bringe into their houses thinges straunge , and not accustomed in their common wealthe , and that they trauailing through straunge contreis , shoulde not learne newe customes . The presumption of menne now a dayes is so great , and the consideracion of the people so small , that what so euer a man can speake he speaketh , what so euer he can inuente he doth inuente , what he would he doth write , and it is no marueill , for there is no man that will speake againste them . Nor the common people in this case are so lighte , that amonges them you may dayly sée new deuises , and whether it hurt or profit the common wealth they force not . If there came at this day a vayne man amonges the people which was neuer sene nor hearde of before , if he be any thing subtile , I aske you but this question : shal it not be easy for him to speake and inuente what he listeth , to set forth what he pleaseth , to perswade that which to him séemeth good , and al his saienges to be beleued ? Truly it is a wonderfull thinge , and no lesse sclaunderous , that one shoulde be sufficient to peruerte the sences and iudgementes of all , and all not able to represse the lightnes and vanitie of one . Things that are newe and not accustomed , neither princes ought to allowe , nor yet the people to vse . For a newe thinge oughte no lesse to be examined and considered , before it be brought into the common wealth : than the greate doutes whiche aryse in mennes myndes . Rufinus in the prologue of his seconde booke of his apologie reproueth greately the Egyptians because they were to full of deuises , and blamed much the Grecians because they were to curious in speaking fine wordes : & aboue all other he greately prayseth the Romaynes , for that they were very harde of belife , & that they scarcely alweyes credited the sayings of the Grekes , and because they were discrete in admitting the inuencions of the Egyptians . The author hath reason to prayse th one , and disprayse thother . For it procedeth of a light iudgement , to credite al the thinges that a man heareth , and to doe al thinges that he séeth . Returninge therefore now to our matter . Marcus Varro sayde there were .5 . thinges in the worlde very harde to bringe in , whereof none ( after they were commonly accepted ) were euer lost or forgotten , for euen as things vainely begon , are easely left of : so things with great feare accepted , with much diligence are obserued .