which they are brought to passe From the beginning of the world such a day was ordained for such a battell and such a people borne to become soldiers to go to warre Yea men themselues are liable herevnto yet but in part for the will of man hath a preheminence all mortall men are subiect vnto destiny whether you regard their birth or their continuall mutabilitie so that they cannot auoide or alter it by any aduise or helpe the fatall disposition of the diuine prouidence cannot by any prudent counsell or aduised remedie be either ouerthrowne or reformed And is there any man that presumeth so farre of himselfe to thinke he is able to bridle and ouer-rule the destinies No not if they were foretold him for those things which are preordained by destinie cannot be shunned although a man be forewarned according to that Greeke saying A man cannot by any art driue backe nor auoid that which is appointed to happen from aboue neither will he giue credit to him that should admonish him thereof by likelihoods No not if prodigious monsters should forewarne him O how vaine are the aduises and friuolous the woonders which seeke to stay the destinies what are ye little gods that go about to warre against destinie For the inuiolable law of necessitie will neuer suffer nor permit the wisest mind to iudge aright of these prodigious signes This souereigne and diuine essence when it intendeth to change the fortune of men doth then take away their vnderstanding and corrupt their counsailes We see it chaunceth daylie that who so the destinies do lay hold on their sences doe become blockish and dull which is the reason a thing greatly to be lamented that what so commeth to passe seemeth to be allotted vnto vs deseruedlie and that the thing which happeneth by chaunce seemeth to proceed from our owne default I adde further that of tentimes thinking to slie from destinie we meet with it * Many fearing destinie do fall therein The dread of future danger hath put many into maniâ—old perils You will then say what course shall I take Shall I do nothing but leaue all to destinie Poore foole that is euen the readie path to lead thee vnto it and that likewise by destinie Doost thou desire to lead a happie life and to attaine vnto felicitie take pains and labour for the fauour and helpe of God is not purchased by womanish vowes and supplications only but by watching and painful trauell all things succeed prosperously Neither do thou hope or expect that fortune or victorie shall be throwne in thy lap from aboue as thou sittest idle * God selleth vs riches for the price of labour And in this sence it is true that God aideth the valiaunt and couragious The like reason holdeth in miseries and calamities Thou sayst God will remedie these things but he will not discend from heauen for thee It is to be required that he giue vnto thee an vnderstanding mind that thou thy selfe mayst take order with them I will speake no more of this great deapth which a 〈◊〉 ought to attempt and trie but not wade too farre therein What profit reapest thou by this discourse Surely this that thereby thou maist become truly religious and follow destinie that is to say God For what is the part of an honest man but to obey destinie * We must of necessitie suffer that which God sendeth and couragiouslie that which commeth from our enemies * The best is pattently to endure that we cannot better nor amend and to follow God without grudging by whose appointment all things do happen He is no good soldier that marcheth vnwillingly after his captaine CHAP. V. Of Conscience another ornament of Pietie The definition and diuision the reof The trouble and torment of a wicked and peace and ioy of a good conscience NOw Conscience as I sayd is another ofspring of pietie and it is euident that she taketh her beginning from the roote of the worship of God For where the seruice of God is of force and flourisheth such plight is she in where it waxeth withered and languisheth such is her estate likewise And in whose soule soeuer there is no religion nor feare of God there the seed of a good conscience is verie small and as it were choaked and oppressed by bad ground Now Conscience is a remaine and sparkle of right and perfect reason in man iudging and manifesting good or euill deeds For which cause it consisteth of two partes of approuing and reprouing the one of good workes the other of bad Howbeit the force thereof is more common and ordinarie in the later as vices in cur life are most rife which is the reason that it doth still as it were retaine the generall name of Conscience For we commonly say Conscience is a pricking and sorowfull remembrance to haue violated the diuine god nead not to haue worshipped and serued it as we ought And this feeling or sense being rooted and fixed in man lasteth while he liueth and is not extinguished neither by force nor fraud we haue receiued this conscience of God which cannot be taken from vs. And this profit we reape thereby at is a correctresse of our affections and schoole mistresse of our soule A scourge after sin because the enormitie thereof is manifest so soone as it is committed A bridle before sinne because the detestation therof which nature hath condemned is inherent in vs. And surely the power thereof is great in both kinds to the end that they which are not faulty might be without feare and they which haue offended might imagine their punishment to be alwayes in their sight So that a good conscience neuer dreadeth nay rather it is alwayes ioyfull Doest thou desire neuer to be sad nor pensiue leade an honest life But an euill conscience is euer troubled and tormented euen in solitarinesse for it may so happen that a wicked liuer may hide him selfe yet shal he still doubt of him selfe But how can he be vnseene sith he alwayes beareth his witnesse in his breast which neither deceiueth nor is deceiued Hold this for firme Euery man his soule giueth him hope according to his conscience * O miserable wretch that thou art if thou makest no account of this witnesse nay rather of this executioner which burneth which beateth which tormenteth and that with so much the more paine that he yet suffereth thee to liue This Greeke saying is true the conscience is a scourge to the soule and that with a continuall and secret stroke for a corrupt and impure soule contemned of the world and hated of God cannot be at rest neither waking nor sleeping in such wise doth the conscience eat consume an vnquiet mind Yet so we liue at this day that verie many feare their
present or to haue seene it as these great lyars commonly do They cannot moderate and refraine their speech and by how much the more strictly they are forbidden to speake of any thing so much the sooner they blab the same abroad and in stead of publishing the troth which they may lawfully doe they set lies abroad which they are forbidden * It is to no purpose to place men of warre in all parts of the citti◠to prohibit them so speake that is the cheefest way to nourish report * their longing after newes cannot keepe any important matter secret and mischieuously they augment the rumor which they are commaunded to suppresse They are still shuffling the cards and desirous of new commotions * light headed seditious and quarrelsome coueting new matters enemies to peace and quiet Especially if they haue a leader And like as the sea which of his own nature is calm without surges is mooued by the force of the winds so the people who of their owne disposition are quiet are by the persuasions of seditious persons stirred vp like violent tempests * For without a leader they are headre timerous and without courage * And it is truly sayd the common people dare do nothing their cheefe commaunders being taken away They fauour these hot and fierie fellowes and in their iudgement whatsoouer is moderat that hath a kind of slouthful cowardise and what soeuer is circumspectly and prouidently handled that sure they say is slow negligence but what soeuer is rash and headie that is deemed by them to be couragiously and valiauntly enterprised * Wherefore they which haue more foolish boldnesse then aduised counsell in them do easily draw them on their side * As likewise the flattering tongues of some impudent fellowes without hart or courage They neglect the publike profit and trusting to their multitude set light by the affaires which concerne the commonaltie * Euery man being pricked forward with a particular gaine they make no account of the common benefit * They wish for the mischiefs which they see prepared that they may fal like thūder and yet euery one in particular would be exempt from them They are fierce in words and malapert by nature but dare go no further * For as they are quicke of speech so they are slow of spirit They are either cast downe with ouermuch feare or raised vp with ouermuch hope This is the nature of the multitude that either they obey seruilely or command arrogantly Neither know they to retaine and vse libertie which is a mean betweene both * They are immoderat in all things and whilst they dread nothing they set a good face on the matter to put others in feare do but once affright them you may without danger insult against them * They are bold to commence commotions except they stand in feare of authoritie There are many other things which thou of thine owne discretion maist ad herevnto CHAP. VI. The other spring the nature of the king and kingdome laid open Two things are to be considered herein what may generally and particularly agree with either of them I Do now hasten to the nature of a state or kingdome out of the which I will slightly explaine these things vnto thee Thou oughtest to know the disposition therof generally and particularly In this generall knowledge these things are incident Euerie state is wauering and vnstable For the gouernment of all is a heauie burthen and subiect to fortune * And like as the tops of high moūtains are alwaies beaten with the winds so the mightiest empires are the obiect of fortune * Who dareth enterprise any thing hauing like power ouer Empires as ouer Emperors themselues which is the cause why kingdoms do often come to ruine by secret means and those empires that haue borne the brunt of ciuill wars and withstood forrain force do fall of themselues And for the most part the whole decaieth when it once beginneth to fal as Liuie truly writ that the maiestie of king is with more difficultie brought frō the highest pitch to a mean then from a mean thrown down to the lowest fortune * For we do not discend from dignity by the same steps we mount vp vnto it oftentimes there is no distinctiō between the highest step the lowest stair of fortune They which desire to possesse a kingdome or which do alreadie enioy it find no meane between a downfall and the top of glory Neither is it only the obiect of fortune but subiect to Hatred God the creator maker of the world coupled hatred and a kingdome together Oftentimes the cause is in the insufficiencie of Princes For they imagine that to be the greatest testimonie of their authoritie that it is only lawfull for them to do that which is vnlawfull for any other * He that hath too large power desireth to do that which is vnpossible And many times their obstinat Pride is cause therof This indurat princely pride resisting against the troth will not be mollified nor bent to that which is right * Deeming it as foule a disgrace to yeeld as to be ouercome But another principall cause is in the nature of the subiects because no man doth willingly submit himselfe to be ruled by another and albeit he be of a good disposition who hath most authoritie yet he is feared because he may be ill Which is the reason that euerie state is subiect to conspiracies Many are false and disloyall to the state and very few are honest Neyther are Princes without cause euer in Feare and by nature prone to feare and yet many times more then needeth dreading things doubtfull as though they were certaine Princes likewise are iealous and of their natural inclination careful to preserue their power * Neither can the scepter more then the nuptiall bed indure a competitor So that euen the ciuill disposition of their children is displeasing to thē And whosoeuer is neerest in appearāce to raign is alwaies suspected hated of thē Thou oughtst to know these the like matters in general now particularly it is necessary for thee to learne how farre thy kingdome extendeth and of what nature it is yea aboue all things thine owne power and strength ought to bee knowne vnto thee It behooueth thee to measure thy kingdome and to acknowledge thine owne force * Whilst many haue persuaded themselues to be of as great power as they were made beleeue they haue drawne vpon them superfluous warres to the danger of their estate Likewise the qualitie of the kingdome is to be considered as whether it be of ancient continuance or newly established whether it come by succession or election whether thou
credit and good name but very few their conscience But an honest man his life is otherwise carying this resolution not to decline one iot from a good conscience euen vntill death and such a course oughtest thou to take and to assure thy selfe of this that nothing can be imagined more happie and to be desired then an vntroubled and quiet conscience CHAP. VI. Of goodnesse another member of Pietie What goodnesse in this place is Certaine generall and breefe precepts to attaine therevnto ANother branch of vertue remaineth I mean Goodnesse which neuerthelesse I will lightly plaine ouer because it properly hath no place in this our ciuile building but belongeth to morall worke Neither do I here vnderstand it to be any thing else then an vpright life as well in the cariage of our selues as in all our actions ruled by honestie Yet may I not ouerslip it to the end you may know how necessarie it is being fastened into Pietie or rather ioined into it Without good demeanour Pietie is not only vaine whatsoeuer shew you make in countenaunce in word in zeale or deuotion but as it were nothing at al like vnto the apples which grow in Iudaea which are no sooner touched but they consume into vapour and smoke euen such is lippe Pietie without the vitall iuice of deeds If thou loue Pietie thou oughtest then by right to loue and desire to be of a good conuersation and that rather in effect then appearance in good earnest then for a shew Striue to be good indeed and not to seeme so and with that worthie Cato Neuer do well to the end thou maist be seene of others * A good conscience is a sufficient praise and reward of vertue Make not thou vp the number amongst singuler men rather then amongst good men not amongst those whom ambition hath made dissemblers who carrie faire countenances and false harts Why carkest and carest thou so much for riches Vse fortune as a garment which thou rather desirest to be made fit then vnseemely and ouerwide Why settest thou thy mind so much to trim vp thy body Who so pampereth his body with ouer much delicacie maketh small account of honestie Seeke thou thine owne praise in thy self by a true and inward vertue not grounding thy selfe vpon the shew of fraile and vaine things Be thou moderate in thy apparell and courteous in thy speech * Of an honest countenaunce and modest spirit * Contemning riches firme and constant in the truth and resolute against feare especially carefull to adorne the mind which is the guide and Emperour of the life of mortall men the ruler of mākind who bringeth to passe and possesseth all things is neuer in subiection consider that the fairest fauour greatest riches strongest body and al such like things do suddenly perish but worthie deeds of the mind like vnto the soule are alwaies immortall CHAP. VII Of Prudence another guide of ciuile life How necessarie it is The definition thereof and the exposition of the same The parts and profit thereof YOu haue alredie Vertue as one guide of your life wherevnto I will adde another which I called Prudence The which if you thorowly consider you shall find it not onely ruleth your self but vertue likewise yea it directeth it For what vertue can be without Prudēce Plato sayth trulie Prudence marcheth before and sheweth the way of well doing And another Philosopher affirmeth that it is impossible truly to attaine to the estimation of an honest man without Prudence The reason hereof is that al vertue consisteth in Election and meanes to bring things to passe which we cannot purchase without prudence therfore without it vertue is not obtained And like as the carpententers worke cannot wel go forward without the plūmet the square so can we not in like maner enterprise any thing without this guiding rule which I define to be an vnderstanding 〈◊〉 of those things which we ought either to desire or refuse in publike in priuat I termed it vnderstanding because it seeth al things therefore is sitly called the eye of the soule I added this word discretiō because with a sound iudgemēt it maketh choise and seuereth honest things from vnworthie and dishonest things profitable frō those that are hurtfull I interlaced these tearms in publike and in priuate in regard that there are as it were two kinds or sorts therof Domesticall Ciuile Of the which the first is profitable for it selfe the latter for others We repute them to be prudent vvho are able to discerne what is auaileable particularly for themselues and generallie for all * We tearme him discreet who is of abilitie and power by aduised counsel to do good to himselfe and the common wealth For which cause the vse therof is imploied about many matters and he sayd not amisse who named Prudence the art of liuing wel as Phisicke the art of healing For it is Prudence that doth dispose of things present foresee things to come and call to memorie things past who doth not deceaue nor can be deceaued vnto whom all things are subiect All things yeeld obedience vnto Prudence euen Fortune her selfe neither is it said without cause A wise man frameth his owne fortune rightlie did the tragicall poet affirme that Prudence holdeth the supremacie in felicitie Contrarilie miserable and wretched follie doth often ouerthrow herselfe and others CHAP. VIII That vse and memorie engender Prudence Their definitions The force and certaintie of experience preferred The rarenesse and difficultie to attaine therevnto shewed PRudence hath two parents Vse and Memory of things For I denie that that which an ancient poet hath writ Vse begot me and Memorie my mother brought me forth ought to be attributed to Wisedome being more fitly applied vnto Prudence By vse I vnderstand The knowledge of worldly matters which we haue either seene or had the handlnig of By memorie the like knowledge of those things we haue eyther heard or read Vse is more sure then the other and therefore may rightly be in stead of a father For it instructeth vs by our own not by other mens harmes by examples neere at hand not farre distant it is present assisteth and beareth sway in the successe of many things wherefore it is truly written Vse is a perfect teacher of all things * and we giue best credit to things tryed by experience Nay further vse surpasseth the rules and precepts of all teachers And who so hath much experience may wel brag that he hath particular knowledge of good and euill This is profitable or rather necessarie for euerie art for by often much vse experience frameth arte examples pointing out the way and principally it conduceth vnto Ciuill pollicie and who soeuer
will be reputed skilfull in Ciuill gouernement he shal find that he had need of experience In which neuerthelesse this euil happeneth that it is not learned by precepts but taught by time For as the Poet sayth Olde age bringeth experience Whereupon this prouerbe is sprong Wiseaome belongeth to old men And wise Solon said by learning dayly he postea on to old age CHAP. IX The fruite that proceedeth of the memorie of things or of a historie That this way is very easie not onely to attaine vnto prudence but to goodnesse likewise AS concerning Memorie another parent of prudence I do not onely equall it with vse but preferre the same in certaine things before it She is more familiar and easie extendeth her bounds further and bringeth more things that are profitable both to prudence and besides to more persons then vse doth Shee agreeth with all men and fitteth all times and seasons And whereas the iourney we make by our owne experience is long and dangerous this way is more safe and assured therefore more plaine and beaten and they are not fewe in number who are instructed by the euents and examples of others that is by historie which is no other thing then the soule and life of memory For all examples should be obscured with darkenesse if the light of learned authors did not cause thē shine This is shee who is the keeper and preseruer of the vertue of worthie personages a witnesse of the wretched actes of wicked men a benefactresse to all mankind She is the light of truth the mistresse of life yea the true Ladie thereof For in her as in a glasse thou mayest adorne and frame thy life by the vertues of other men wherein this thing is of especiall moment and profit that thou mayest therein euidently behold all maner of instructions and examples to traine thee vp to benefit thy selfe and the estate thou liuest in and to teach thee that thou oughtest to auoyd that which is dishonest either to be begunne or ended In which regard it is most necessarie in this part of Ciuill life neither did Polybius without good cause affirme histories to be the truest doctrine to practise vs in the managing of Ciuill affaires And most necessarie they are in matter of publicke counsell the memorie of things past being most profitable in common consultations which was the cause why the Emperour Alexander did admit learned men Lamprit in Alex. to his counsels of peace and warre and especially those who had knowledge and vnderstanding in histories And another king said the best counsellers were the dead meaning thereby the bookes and treaties of histories CHAP. X. A briefe addition concerning doctrine how profitable it is both to vertue and prudence The right vse thereof The end thereof and meanes to attaine thereunto I Haue alreadie giuen you two guides and would leaue off these preambles but that I intend briefly to adde somwhat concerning doctrine as an aide and helpe to the guides I gaue you For it is manifest doctrine is not onely much auaileable vnto Prudence but to vertue likewise the which albeit it receiueth from nature her selfe certaine motions it is neuerthelesse to be perfected by doctrine * Neither yet can it be attained vnto in any large and full measure except it iumpe with a minde well disposed and trained vp Notwithstanding I intend not hereby that learning is able to giue vertue vnto vs but prepareth our mindes to embrace it Doctrine then is diligently to be sought for but to this end that we may put it in practise for it is not sufficient for vs to obtaine wisedome onely but we must likewise vse it and take profite thereby I hate with the Poet those men who are Philosophers in words and make no shew thereof in deeds and with Marius in Salust that learning pleaseth me litle that doth not aduance the learner in vertue Nay it doth rather hurt because many vnder this vayle do hide and shadow their vices being traitors and deceiptfull couering their couetousnesse lust dissemblers * false in friendship vnder a colour of Art and science the most part of them who make profession of learning with their lips and neuer beautifie their minde with worthy sciences are of this sort Contrarily do not thou embrace learning for a shew and ostentation nor to couer thy vnfruitfull idlenesse with a glorious name but to th' intent thou mayest be able to serue the common wealth thou liuest in being firmely armed against al accidents Neuerthelesse thou oughtest to vse a discretiō herin for to desire to know more the reason requireth is a kind of intēperancie * Not he that knoweth many things but he that vnderstandeth those things which are necessarie and profitable is right wise And therefore it is very truely spoken that many times the rude multitude are more wise then others because they haue knowledge of so much as is requisite and necessary for them Wherefore imitate Agricola who kept backe and restrained his mind set on fire with a desire of learning knowing it to be a very hard thing to hold a meane in wisedome For the most part of vs at this day are as intemperate in our studie as in all other things and we learne not how to liue but how to dispute with which true saying I will close vp and seale this booke THE SECOND BOOKE OF POLITICKES OR CIVIL DOCTRINE WRITTEN IN LAtine by Iustus Lipsius CHAP. I. He intreateth generally of Gouernement He sheweth the necessitie and fruit thereof in the societie of men I Haue pointed you out two guides to leade you on this way yet but in generall termes and onely in a bare shew I beseech you set forward in your iourney I will instruct you how you may follow them and ouertake thē and that not onely mile by mile but almost pase by pase Ciuill life consisteth in societie societie in two things Traffique and Gouernement The first is the argument of an other discourse the latter the matter and subiect I intreat of which I define to be A certaine order as well in commanding as in obeying the power or rather the necessitie wherof is so great that it is the onely stay of humane affaires For without gouernement no house no citie no nation neither the whole state of mankind nor the vniuersall nature of things no nor the world it selfe can stand and continue Whereof it followeth that the profit thereof is great for to beare rule and to be ruled is not onely in the number of those things which are necessarie but amongest those likewise that are profitable Surely this is the chaine by which the common wealth is linked together this is the vitall spirit which so many
perceaue he is not only ouer them but for them CHAP. VII Of the right way which a Prince ought to take and first of vertue Which is shewed to be necessarie in regard of himselfe I Haue defined what a iust prince ought to be I wil now fashion and frame him in such sort and guide him as it were by the hand that he may attaine to that happie hauen I confesse this way is inclosed within the bounds and limits of the publike weale but yet very secretly for no man can discharge himselfe thereof as he ought except he be an honest man which is not sufficient of it selfe for he must likewise be indued with wisedome I will bring foorth and lay open all this way of gouernment and will strew the same if I may so say with a slender grauell of wholesome precepts There are two things which make a Prince lawfull and sufficiently accomplished Prudence and Vertue that the one may appeare in his actions the other in his life I will first speake of vertue which the Prince ought to labour for and associat to himselfe that by him they ouer whome he commaundeth may likewise possesse it it being as seemely for a king to be endued with honestie as with dignitie Willingly do I assent vnto Cyrus who was of opinion that no man was fit for an Empire except he did excell those ouer whom he did beare rule Such is our common iudgement and where he is made by election oftentimes it falleth out that he is chosen amongst the number of those who are most sufficient and capable for their preheminence in vertue or for those actions which proceed of vertue I agree with the Poet who sayth He vvhich shall liue vprightly not he which commaundeth shall indeed be a king His fame and renowne doth require this which shall neuer be pure and vnspotted if his life be not so for report doth register all the deeds and sayings of the Prince * And he can no more couer and hide himselfe then the sunne Wherfore he hath good cause to haue care of his reputation which as he deserueth so shall it be spred abroad And so much the rather because if he once be hated whether he do well or ill they tax him Further the establishment of his estate doth require it for where there is no shame no care of right and equitie no holinesse of life no pietie no faith that kingdome cannot long continue * Set before you Nero and what other tyraunt you please who were ruined and depriued of their estate by the resistance of the people thorow their owne crueltie and riotous life These speeches tend to the ouerthrow of a Prince that holinesse pietie fayth belong to priuate persons but let kings liue as they list By experience you shall know whether it be so or not CHAP. VIII That the Prince ought to cloath himselfe with vertue for his subiects sake likewise and communicate the same vnto them without the which no societie is either honest or permanent NOw the Prince ought to haue another care that he being good his subiects may be so likewise For where vertue is wanting what societie is there I will not say praise-worthie but firme and stable That which a Poet spake of a citie may well be applied to a whole state If the inhabitants be good men the same is well and sufficiently fortified but if they be otherwise giuen surely a wall or bulwarke a hundred fold double is not auaileable for their defence Giue eare to that which one fostered by wisedome hath left vnto vs that estate of common wealth is to bee wished and is of al other most setled and sure where priuatly men liue holily and innocently and publikelie clemencie and iustice do flourish Heare what another of the same schoole sayth If thou intend to gouerne a common wealth rightly and commenâ—â— dâ—bliâ— communicate thy vertue with thy citisens Let vs rather credit these men then those bad polititians who imagine that Kings are so much the more jure and est ablâ—shed by how much they are more wicked and worse then those ouer whome they do commaund and decrne that they will with most patience suffer bondage who are fit for nothing else then to be boudmen But sure herein they do greatly erre for the worst sort of men do hardly and most vnwillingly endure a commaunder On the other side good men of a mild and harmlesse disposition do rather stand in dread then imprint feare in others This is a most true saying It is an easie matter to gouern good men Wherfore the prince ought with great diligeÌ„ce care labour to bring to passe that as he himselfe is good and vertuous those ouer whome he commaundeth may likewise excell in goodnesse CHAP. IX That the subiects are especially framed to goodnesse by the example of the Prince Which is of wonderfull force in both kinds THis goodnesse is attained vnto by two means by lawes and example of the first I wil speake hereafter of the latter I intend presently to discourse Such as Princes are in a common wealth of like condition of life the subiects are wont to be and euery one fashioneth himselfe after the example of the king The reason whereof is manifest for that all men turne their minds and their eyes to behold those that are placed in such dignitie which is the cause that we haue lesse need of gouernment then of good example which doth worke more effectually then the lawes themselues For the desire to follow and imitate the Prince is of greater force then the punishment of lawes And yet euen this emulation is a certaine hidden law For this is the nature and condition of Princes that al their actions do seeme precepts and instructions Doest thou long to haue thy citizens trained vp in goodnesse be thou a patterne vnto them A prince by doing that which is lawfull and right teacheth his subiects to do the like and if the king couet that which is honest all men vvill desire the same Hast thou a mind to haue them liue dissolutely and dishonestly giue thy selfe to loosenesse of life For Princes do not onely ingender vices but do likewise bring them forth and sowe the same in the citie and doe more harme by their example then by the ili they commit To which purpose my author affirmeth that by the enuie or fault sayd I of onâ— all do amisse CHAP. X. He entreateth more distinctly of the vertues of a Prince and first of lustice how necessarie it is especially for a Prince VErtue then is decent and profitable for a Prince What euery vertue Yes surely in my opinionâ— yet in such manner that I confesse some kind therof to be more necessarie for him then the other
account of number For Precepts ought to be limitted and cortaine * And if rules cannot be determined by art they are without the reach of wisdome Next it is a confused thing because all that we call Prudence is indeed vnstable and wauering For what other thing is Prudence then the election of those things which neuer remaine after one and the same manner Now if the things themselues are vncertaine Prudence it selfe likewise must of necessitie be so and so much the rather because it is not onely tied to the things themselues but to their dependents hauing regard vnto the times the places and to men and for their least change she changeth her selfe which is the reason why she is not in all places alike no nor the same in one and the selfe same thing But the nature of Art is farre different We giue best credit to that which we know of his owne nature is not subiect to change And surely it is impossible for any mâ—n to reduce that which is vncertaine to certaine and strict limits of precepts Lastly it is obscure because the affaires and successe of worldly matters are couered with a thicke mist For God doth hide their beginnings from vs and for the most part the causes of good and euill are kept secret from vs vnder diuers forms And who is there that euen in ordinarie matters doth not rather doubt of their causes then retain a perfect knowledge of them Now without the vnderstanding of causes there can be no Art no nor any grounded doctrine I adde moreouer that in this publike and ciuile gouernment albeit it be reckoned amongst those thinges which are of this world the greater part of the causes notwithstanding come front aboue and are not to be found out on earth And as Lucretius sayth A certaine hidden force doth continually trample vnder foot the affaires of this world and spurneth at the glorious Scepters and princely ornaments and seemeth to make a scorne of them Wherfore let vs confesse the troth that both I and others are blind in this matter Neither is there any that hath as yet I will not say fullie set downe the precepts belonging to Prudence but not so much as made trial therof What then Shall I sit still and be silent The matter I haue in hand and the order therof do forbid it And I wil rather like the shipman who hapning in some should being not able to hold any setled and direct course trace out some way confusedly by the starres O thou who ouer-rulest the stars be thou my guide CHAP. II The deuision of that Prudence vvhich properly belongeth to a Prince into Ciuill and Militarie Ciuill prudence againe is deuided into humane and diuine That the Prince ought to haue care of the later and to obserue and defend one religion AL Prudence which I wish to be in a Prince is two fold Ciuill and Militarie Ciuil prudence I vnderstand that which is conuersant in the dayly managing of matters in time of peace Militarie prudence that which is vsed in warre and when things are disordered and full of trouble Againe the subiect of Ciuill prudence is double for it concerneth 〈◊〉 things humane and that prudence I say is vsed in matters diuine vvhich toucheth ordereth and directeth holy things and religion onely so farre forth as a Prince ought to haue care of them I do iustly and and with reason tye this prudence hereunto because the Prince hath not free power in holy matters God forbid he should but a certaine insight and that rather for their defence then to attribute to himselfe as iudge to determine of them Surelie in euerie common wealth the ouersight of heauenly things ought to march formost And to whom doth the same belong rather then to the Prince It is a most seemely thing that that which holdeth the preheminence in goodnesse should be had in reuerence by the worthiest person and that to the which all other things are subiect by him who commaundeth ouer others This is not onely conuenient but expedient First for the conseruation of the Prince for Cyrus did trulie reason in this sort If all his familiar freinds and his subiects in like manner did feare God they would with lesse boldnesse enterprise any vnhonest and vnlawfull matter either amongst them selues or against him Next for the augmentation of his kingdome for know this that God is most fauorable to those who with greatest affection do worship him And Cicero is thus bolde to bragge that the Romaines did not surmount all other people and Nations by pollicie or by maine force but thorowe pietie and religion It is likewise auayleable for the whole estate for how can we be safe except religion be preserued without harme Religion and the feare of God are the onely things which do conserue society amongst men Take away this bond and the life of man shall be ouercharged with folâ—y mischiefe and cruelty The like will fall out if there be confusion of religion Neyther ought wee in any sort to geue eare to those Kings of Egypt who the better to establish their estate as they thought did bring in a diuerse and confused religion to the end that the Egyptians them selues might not conspire amongst them selues O foolish men One religion is the author of vnitie and from a confused religion there alwayes groweth dissention How much better did a father of learning instruct vs by this aduise vnto Augustus which is yet extant Do thou reuerence that diuine Godhead by all the meanes thou mayest and at all times obseruing the lawes of thy countrey and endeuour that others may do the like and addeth further truly thou oughtest to shewe thy selfe highly offended and to punish those who do innouate any thing in matter of religion not onely in regard that it is Gods cause whome who so contemneth he will without all doubt make little accompt of any other thing but were it euen for this respect that these fellowes that finde out new religions do stirre vp many to desire an alteration of things whence proceedeth conspiracies seditions conuenticles which doubtlesse are most dangerous in any state O graue words too full of pietie being written from a heathen vnto a heathen This is true prudence and No other religion nor worship besides the adoration of one God is to be obserued by a discreete Prince and that according to the ancient custome for It is the part of a wise man to maintaine the lawes of his Auncestors by obseruing their holy ceremonies * And to swarue from or violate the custome receaued in a Countrey is amongst all Nations accoumpted a capitall crime Wherefore they that goe about to trouble the same ought to be punished He is by right best beloued of God by whome the maiesty of God is maintayned
Conspiracies are opposed to the gard treasons to the places of defence For I do distinguish them in this manner meaning that conspiracies are properly against the kings person treasons against his strong holds his men of war his fortresses Either of these are pestilent euils and to be dreaded but rather to be feared theÌ„ with ease auoided For how is it possible thou shouldst they lurk neuer appeare vntil they bring destructioÌ„ Surely thou maist openly withst and open war guile and deceit are secret and therefore ineuitable Salust sayth It is no matter of difficultie for a man of courage to subdue his knowne enemie but good men cannot readily withst and nor auoid priuie perils But that I may first speake of Con piracies We know that the king heth open to the trecherie euen of one person that couetousnesse maketh no conscience of wickednesse We know that the faith of solders is vnconstant and that there may be danger in euerie one of them * What wil thy bands of men and thy gards auaile thee if either one or other of them do demaund the readie hire promised by diuerse for the executioÌ„ of a suddaine mischiefe Surely if we will but recount the end of kings we shall find that more haue bene slaine by their owne subiects then by forraine enemies And why should we wonder thereat Who soeuer maketh no reckoning of his owne life is lord of thine * And he setteth all men at no value who first maketh light account of death Wherefore it is hard to giue either aid or counsell herein yet some may bee had and that of these foure Enquirie Punishment Innocencie Destinie First of Enquirie because it is most necessarie that thou shouldst haue certaine spies or Listeners and that thou do thy best that nothing whatsoeuer thy subiects do or say be hid from thee I say whatsoeuer thy cheefest and principall subiects do For what eye can haue an insight into them all This as it is profitable to other matters so is it especially auaileable against conspiracies because very sildome it falleth out that men do ill except first they speake ill and the vnaduisednesse of the toung hath come to strokes Marke it wel and thou shalt find most of those traitors haue either in some place themselues spoken ill of the king or haue giuen good eare to those who haue diffamed slaundered him Wherfore by this wise way thou shalt not a little arme thy selfe against thy domesticall enemies For the matter is ended if it be once discouered which to the intent it may the sooner be brought to passe why docst thou not openly promise recompence of monie and free libertie to the discourers thereof and that by publike law oftentimes renewed I am of opinion it concerneth the prince greatly and do know that al things may come to light either by torture or reward * For when the mind of any doth thinke on the rewards and therewithall large summes of money and power are set before his thoughts the right and safetie of others doth giue place And beleeue me they do betray their dearest friends But in these priuie accusations consider that thou do giue eare to all but not credit all For many either thorow hope or hate will vtter lies wherefore by the precept of Maecenas thou oughtest not to beleeue all things which such persons giue thee information of but trie and examine them thorowly Good Lord who should be guililesse if it were sufficient only to accuse men And for as much as the matter concerneth thy estate thy selfe and thy life thou oughtest take great care least thou seeme to do any thing ouerhastilie herein or in thine owne cause in respect of thy selfe Otherwise thou shalt be defamed many times by the report of the common people as though thou haddest put innocent men to death either thorow enuie or feare For the vulgar sort cannot be easilie persuaded that a man naked hath conspired against one armed being in the middest of his gard and will not almost beleeue it except the mischiefe come to action So that one exclaimed not without reason that the condition and estate of Princes was most miserable for albeit that the attempt and conspiracie against their person be sufficiently manifest yet is it not beleeued before the conspirators be executed Therefore thou oughtest to proceed warily and slowly herein What if the matter be prooued punish them and that seuerely It is the second helpe I gaue For vvhat vnlawfull death may be executed vpon a traitor and a theese It is he by whom the libertie and life of all is hazarded It is he who in the person of one doth oftentimes destroy al and bringeth to ruine the fortune of a mightie people * In this case who is hee that maketh mention of clemenâ—le and mercie Thy safegard ô king is our safegad Neither is this reuenge properly thine but the common wealths Be not lauish of our blood and in â—â—uing a few wicked wretches take heed thou 〈◊〉 workâ— the destruction of all goodmen But yet let it be done in such fort that sometimes delay do steppe betweene reuenge For what if conspiracies do come to light in an vnseasonable time Knowing it thou shalt dissemble it oftentimes the onely remedies against conspiracies is to faine that we are ignorant of them But what if they be enterprised by great personages whom thou canst not presently punish with safetie Keepe the matter secret and looke first vnto thine own securitie before thou take reuenge * For the matter requireth rather to beware of them then to consult what shall be done with them And albeâ—t I stir thee to reuenge yet do I not alwaies exclude pardon Suppose that some worthie person were taken in this wicked complot to whom thou and thy countrie haddest bene formerly bound what wouldst thou do in this case Truly punish him if thou maist do it without perill if not qualifie it Heare from a woman no womans counsell Liuia speaking to her Augustus He is taken now he cannot hurt thee vvell may hee aduaunce thy renowne There is nothing more glorious then when a Prince is harmed without inflicting punishment But doth it onely aduance thy renowne surely it maketh much likewise for thy safetie It is an incredible thing how this noted kind of clemencie doth driue others either with sorrow or shame from the like attempt Hold this for firme Clemencie doth not only make men more honest but more assured and it is the ornament of Empires and likewise their strongest safegard For surely the parents and children of those who are put to death their kinsfolks and friends do succeed in ech of their places By which means there is made a certaine knot and
chaine of consparators How wilt thou vntie and breake it By this clemencie I haue spoken of and principally by our third aid Innocencie which is that by ouer ofteÌ„ displeasing others thou doest not giue cause to hurt thy selfe Power doth make a bad trial what force it hath by the contempt harme of others And by proofe we see that the most trustie gard a Prince can haue is his own innocencie Now do I present vnto thee Destinis the fourth shield Poore wretch why doest thou so torment thy selfe If destinie so please thou must yeeld thy faire white necke to the sword and when thou hast done all thou maist thou canst neither rid thy selfe of thy murtherer nor successor If it please not destinie thou art safe God euen God in whom we liue and moue and are he will be by thy side and will keepe thy feet that thou be not taken * It is he who hath care of a good prince Put thy trust in him I wil vndertake these vowes for thee but vpon this condition I do deale with him to keepe thee safe and sound if so thou preserue others * If thou gouerne the common wealth aright and to the common profit of all * If otherwise thou do then that he may turne his eyes from the custodie of thy body forsake thee in thy praiers thou pourest out openly I haue finished to entreat of Conspiracies Now Treason a secret and dangerous mischiefe is to be drawne out of her denne * Bringing no lesse discommoditie to mankind then faith doth profit and safetie And it alwaies threatneth our ouerthrow for so much as commonly our enemies are within the walles and in the middest of the citie To the which especially couetous men are enclined who do prefer their gaine before their good name before faith finally before all other things Openly they are honest secretly and in their hart they are faithlesse and deceitfull couering their couetousnesse and lust Likewise these temporising wits that is to say being light and wauering depending vpon the doubtfull change of times As though that faith ought to stand as it were vpon fickle fortune And last of all those that are secret and dissemblers who according to that saying of Homer Do vtter in words very goodly things inuenting mischiefe in their heart So that thou shalt not discerne a traitor before thou be betraied Yea to the end they may the more easily beguile they extoll faith aboue all things Obserue this Deceipt procureth credit before hand in small trifles to the end that when occasion is offred it may with the more aduauntage beguile vs. By the which note thou maist best discouer them For it is naturally ingrafted in men by how much more that the things they do are full of guile so much the more often they commit them Thou seest the mischiefe it selfe and the doers therof but how wilt thou auoyd them By this double means of Enquirie and Punishment which I haue foretold thee In the first I alter nothing in the latter somewhat because I am of opinion it ought neuer be differred and wicked treason ought to be reuenged with speedie punishment What doest thou dread in this case Things are manifest yeâ— it behooueth not to bring such persons to iudgement but it as lawful to execute them suddenly as open enemies and to punish them alwaies In my iudgment here is no place for pardon if thou do pardon them take heed least this pittie and mercie cause not thine own miseric They that are traitors to their countrie to whom and when will they euer be honest neuer hope for it they are to be cut off and that not so much in regard of reuenge as that thou maist for the present withdraw wicked subiects by feare from enterprising ought against their countrie and set downe an example for those that come after that none go about to 〈…〉 such madnesse Likewise a cruell punishment is to be inflicted on them euen such if thou giue care to Plato as was appointed for sacrilegious persons O ye iudges quoth he let like execution be done vpon these as vpon church robbers They deserue no lesse doth not our countrie hold the second place next vnto God but the same thorow their wicked complot and counsell commeth into very great danger therefore there can no sufficient crueltâ—e be shewed in punishing so outragious and detestable a wickednesse A wickednesse which the verie enemies abhorre neither is it good to them that receiue good thereby Traitors are hated euen of those for whom they employ themselues I confesse sometimes they receaue recompence but surely it is not that they are deemed worthie that honour but thereby to draw on others They loue the fact but not the executor thereof and Augustus spoke very fitly I like of the treason but do not approue nor allow traitors And likewise before him Philip sayd that he loued those that were to be hetraied but not the traitor CHAP. XI Of a double vice the ouerthrowe of kingdomes and first of hate the euill whereof is set before our eyes Those things are to be auoyded which induce thereunto yea the very snowe and shadowe of them such as are in Chastisements Tributes Censuring of manners A precept how the Prince should behaue himselfe in euery one of these THou seest that mischiefe is present and an ordinarie follower of force which as our poet sayth doth weaken and ouerthrowe the wealthiest But be thou sure that it is more frequent with Vice though it be longer a comming which I define to be An euill disposition of the King or against him hurtfull to the state This Vice is twofolde Hate and Contempt which oppose themselues to as many vertues that establish a Kingdome the one is a bad affection towards the King the other an euill opinion of him For Hate is an obstinate and harmeful malice and offence in the subiects against the King and his estate For I do not in this place vnderstand that common and ciuill hate wherewith we do maligne all those that are wicked but a sharper passion springing of feare with a desire of reuenge For the people do dread the mightie men in regard of the iniuries or harmes they may do them vnder couler of chastisement and they are grieued and do desire to be reuenged for the iniuries they haue already receaued So of a very euill mixture Hate as bad a broode is sprong which if it be once ingrafted and imprinted in the hearts of men it is incredible what power it hath to do euil For how can any thing be firme that proceedeth from feare It is but a bad master of diuturnitie * There is no force of any Empire so great which being oppressed
with feare can be of any long continuance The cause hereof an ancient poet declareth Whome they feare they hate and who so they hate his destruction they desire Surely by certaine degrees they detest thee they attempt against thee they â—ppresse thee What shall let them to do it they haue many hands and thou but one necke * Occasion will be taken and they which are not able to exploit so much with their riches I know not yet what fortune and fit time they expect To be short all this secret hidden hate doth suddainely burst out Alas thou knowest not how great a rabble will rise where hate is increased aboue measure Gather thy strength to thee defend thy selfe keepe thy guard about thee thou shalt well feele that it is not the substance of any one that is able to resist the hate of many For thou art exposed to so many perils as thy selfe art danger to many * Neyther canst thou with assurance behold those wicked hands to whose safegard thou hast committed thy selfe Fly then from hate or thy kingdome will flye from thee nay euen thy life But how wilt thou shunne it Surely if thou doest auoid those things by which it is gotteÌ„ First vices then the very opinion of them Vices are of three sorts repugnant to those former instruments which purchase loue Cruelty Couetousnes rigor For who is he so vnwise that knoweth not or so impudent that denieth that these are noy some and hurtfull to the state Wherfore I do not only instruct thee but warne thee to eschue them insisting so much the longer herein by how much thou mayest receaue greater domage hereby For we know that men are no lesse led with an opinion and report then with some certaine reason either to feare or hate For the opinion of Vices proceedeth from those things which haue some affinitie neighberhood to those I spoke of before of which sort Chastisements Tributes Censuring of manners are Which of themselues are laudable yea very necessary in euery kingdome yet they looke with an vnlawfull show countenance except they be handled with skill and pollicy Do but looke how litle Chastisements do swarue from cruelty for there is no sparing of bloud Tributs from couetousnes for money is greedely gathered together Censuring from rigor for a bridle meane is laid vpoÌ„ them by constraint And surely such they should be if the end which openly tendeth to the safety of the subiects did not make a distinction betweene theÌ„ Wherefore to the end thou mayest proceed warily and prouidently herein thou oughtest to be very circumspect First in Chastisements and take heed that thou do not vnsheath the sword of iustice carelesly but in such sort that spare be made euen of the most base bloud 1. I say thou oughtest slowly to be drawne thereunto For it is likely that who so condemneth suddainely doeth it willingly Let this sentence not be forgotten of thee It is better to heale the vnsound parts then to cut them off 2. Nay be thou neuer brought to it but wheÌ„ the coÌ„mon profit shall persuade thee thereto Doest thou regard thy priuate affaires thou doest erre For all the care of him that punisheth any man ought to be referred not to himselfe but to the benefit of the common wealth But if sometimes as it cannot but happen in principalitie that thine own estate is in danger dissemble it show a countenance as though thou wert forced to punish against thy wil with great sorrow * Nor so much to make away those who haue offended as to feare others least they perish 3. All things are to be intended for example not for reuenge wherfore anger especially is to be restrained in punishing For doth any man hate his owne members wheÌ„ he is forced to cut theÌ„ off I adde further who so commeth to punish in choller shall neuer hold that meane which is betweene ouermuch ouer litle 4. Likewise we ought most of all to abstaine from taking pleasure therein or from the least suspicion thereof It is a rage proper to brute beasts to reioyce in shedding bloud in tormenting And the Poet spake wisely that he is cruell who delighteth in punishmeÌ„t and seemeth to attribute to himself the reueÌ„ge of the laws This thou shalt get thereby that albeit thou vsest mercy towards those that are guilty and haue deserued to be executed yet will they not beleeue it is done for the profit of the common wealth but to satisfie the cruelty of some one 5. Thou oughtest to take heed that punishmeÌ„t be inflicted according to the vsuall customs for it ought to be vsed according to the custom of the countrey Whatsoeuer is newly inuented or ouermuch herein is hurtful they are rightly called cruell who haue cause to punish but vse no meane in punishing 6. Care ought to be had that there be equalitie herein and that for one and the selfe same cause some be chastised and others not so much as called in question or that some be more hardly handled others more gently which is a hatefull thing except it be towards Noble men For I see that all Phisicions although bondmen in matter of sicknes do nothing differ from those that are free yet are the free men vsed more mildly and gently 7. Last of all beware that thou do not call vpon executions neyther be thou a beholder of them for euen Nero withdrew his eyes and commaunded mischiefe to be done but was no looker on The decree of a worthy personage pleaseth me well It behooueth a Prince when any punishment or execution is to be made to commit the matter to others when recompences and rewards are to be geuen to vndertake that himselfe Thou hast those instructions which do sufficiently mitigate vulgar and vsuall punishments But what is to be done in strange and new punishments As pose the case that a great many and they being mightie men haue offended of whome thou wilt hardly rid thy hands without great hatred Here first I would persuade not to make them a way by peecemeale or by pauses but altogether as it were with one stroake In showe this seemeth more sharpe but in effect there is more mildnes therein For that reâ—terated and often reuenge doth suppresse the hate of a fewe and stirre vp the malice of all Make incision at once of that which is to be cut away and then lay vnto the sore these two mollifying plaisters First in doing good to others as a witnesse that they being taken away thy lenitie is encreased Next turning as it were another way in punishing the ministers of those mischiefes Some will thinke this a wicked deede but what of that this hath ben vsed in times past of seueare Dukes who
wilt thou be able to controll them with a double caution First that thou commit thy affaires to men of greatest trust Next if they deceaue thee rid them froÌ„ thee and likewise punish them but after what sort by the law of like they robbed others of their money let theÌ„ loose what they haue They are to be vsed like sponges and when they haue drunke their fill they are to be pressed If any thing may amend them surely this will though I feare it Why should I deceaue thee Mucianus and Marcellus may succeede and rather other men then other manners Represse deceipt by lawes and it will by wonderfull slight and cunning rise vp againe * Compasse it about with Netles and toyles of a thousand penalties and it will escape them this shining golde doth so dasell mens eyes and taketh so deepe impression in all men that it is not accoumpted euill that bringeth in gaine Now likewise thou must beware of crueltie and force least that which hath by so many yeares ben suffred without murmuring be not by new rigor conuerted into enuy Geue commandement that exactions be taken with moderation and as this word* Tribute doth import by equal diuision This helpeth much especially the poorer sort when they may by little and little and by portions contribute whatsoeuer is prescribed vnto them Auoide as much as may be these extremities when first their oxen then their lands and last their bodies are deliuered and forced to seruice or labor and especially that paying one certaine Tribute they may not afterward be charged but remaine free and out of danger to possesse their owne in quiet and not be troubled with pillage and the souldier For if force and violence be not vsed they will willingly support all the charges of the state although they be heauy to beâ—â—e * but they do hardly brooke them * Herehence proceedeth anger and complaint and when they can haue no other help they seeke remedy as sometimes it hapneth by warre The fourth salue is Expence which I perswade not to be lauish but profitable and such as is vsed in the familie of a good husband Who will be offended to be at a small charge for the common wealth if they see thee liue soberly and moderately not wasting any thing vainely Let them vnderstand that money is in deede leuied for the common profit and that thou art only a keeper and distributer thereof as the goodes belonging to the common wealth not as thine owne So thou oughtest to do And not to lauish out and bestowe in priuate to the end thou mayest more greedely take from the common wealth and in an ample and large fortune satisfie the vnsatiable desires of thy fauorits Neither do thou sport with thy monie by vaine delights and superfluous costs foulie abusing that thou oughtest honestly to keepe and vse Let that be farre from thee Set before thee Alexander the Romane who verie sildome gaue gold or siluer to any man but to soldiers affirming it to be vnlawfull for him that was steward of the common-wealth to conuert that which the Prouinces had contributed to the priuat sports and pastimes of himselfe and his fauorits O vertuous man ô worthy prince imitate him and note those tyrants who are of opinion that wealth and riches yeeldeth no other fruit then prodigall and riotous wasting Whom Crates long since did liken to those figgetrees which do grow on the toppes of steepe and high mountains of the which men cannot gather the fruit but onely Crowes and Kites that is strumpets and flatterers These men although they catch and draw all things vnto them and hold that they haue caught yet want they all things euen as though they had caught nothing nor held nothing But our Prince who is warie in the expence of his owne monie and sparing the substance of the common wealth which doth not consume his wealth vpon iesters counterfeits not to such kind of abiect and vile persons hath euer plentie and frugalitie alone hath that power that it only sufficeth in steed of many liberall gifts and contributions A great friend of Augustus sayd once vnto him that great substance was gotten not so much by receiuing many thinges as not by loosing manie things The fift and last salue is Equalitie that is that the contribution may be iust and proportionable in such sort that no man either thorow malice or fauour be either oppressed or eased As the sunne and the day do spring in common to all So the Prince ought not in any wise to purchase the commoditie of some or the discommoditie of others but maintaine all men vnder one equitie Thou wilt scarcelie beleeue how much men are perplexed where there is inequalitie a certaine kind of enuie being rooted in the hearts of all men whereby they do measure alike the profit of others with their owne losse Now there is one only means to maintaine this equalitie the assuring of euery man his substaunce a most profitable thing to aduance a kingdome to greatnesse Wherefore haue I not cause to woonder to see the same at this day eyther vnknowne or neglected Surely yes seeing it is a matter of so readie and familiar example for what Common-wealth hath euer bene without it that hath but had a shew of goodnesse and therewithall the vse thereof so manifest Plato sayth truly that it is auaileable to many matters that euerie man do make a valuation what wealth he is of Surely it is profitable to many things for hereby onely it commeth to passe that vvhat difference soeuer there is of possessions of dignities of ages of seuerall sciences and offices is seene as it were in a Table By that meanes it is knowne by record what men and money euerie towne and people may beare the charge of and set foorth To conclude it is necessarie in ciuill pollicie to the end they may rightly euery yeare dispose of the tributes equallie according to the valuation of euery man Therefore if thou art wise reuoke it againe for thine owne benefit and the profit of the common wealth and the Censors being chosen let them value the ages races families and reuenues of thy people to whome do thou giue absolute power to set downe the vttermost estimation of their substance But by whom shall they be chosen If thou wilt giue credit vnto me the people themselues shall make choise of them to take away all hatred and suspition in executing their charge which of it selfe is very troublesome that they may with greatest care elect those to whom they do referre the greatest trust of their substance But how many ought to be chosen Let there be two or three in euery citie How often shall the
And this most wicked saying that the conflict maketh the conquered culpable No no my friend thou deceauest thy selfe It is not the conflict which doth approue a man his innocencie but the cause although oftentimes I confesse the successe of warre as an equall iudge geueth victorie to him on whose side right is For the cause as the Cape Bonae spei of good hope geue me leaue to allude hereunto will guide thee to the land of Tryumph The cause geueth vs hope that God will be fauorable to vs and by a certaine inward and secret force the cause eyther putteth courage in the Souldier or maketh him a coward and if it be not iust shame forceth him to forsake his weapons Yea the Greeke Poet durst write thus that hee that vndertaketh an vnlawfull warre seldome escapeth with safetie Yet that is but an ouer-hard censure for wee knowe sometimes it falleth out otherwise for some secret purpose vnknowne vnto vs. Now all warres are vnlawfull which are grounded vpon no other cause then ambicion and couetousnesse Ouer many haue that for their foundation For if we dare confesse a troth the onely and auncient cause which pricketh forwarde many Kings to wage warre is the extreame desire to rule and to become rich * The coueting to commaund is the matter they ground vppon to make warre and they deeme the greatest glory to consist in the greatest Empire And this doth euen happen oftentimes in men of greatest courage and best wits who thinke it a worthy matter to seeke cause of triumph vppon euery occasion * The spoyles of the vanquished their armour and other tropheys of their victories are reputed by them things of more value then worldly wealth This is the reason that these kinde of men make warre against all men * but especially against those from whome they thinke to purchase the greatest spoyle Neyther was this saying euer proued false that they who set before them golde and riches as the principall cause of their warre haue passed many perils And the Poet sayth verie well that vnlawfull rage and desire of gayne and vnconsiderate anger do breake the league of amitie Fitly doth he ioyne anger therewith which is reckoned amongst the vniust causes of warre For they that are stirred vp with anger or with hate doe often moue warre which they should not That holy Prelate doth condemne anger and these other passions the desire to hurt the cruelty of reuenge a minde that is obstinate and can not be appeased a brutall affection of rebelling and a coueting and ambition to rule and if any other be of this sort in matter of warre they are iustly blamed CHAP. IIII. He setteth downe in order and distinctly those things which are required in the enterprising of lawfull warre and especially for what causes the same ought to be vndertaken THerefore a Prince ought to auoide these things and neuer to intangle himselfe but in a iust warre But thou wilt demaund what manner of warre is that I sayd distinctly that these three things maketh the warre lawfull the author thereof the cause the ende The lawfull author is the Prince himselfe Neyther certainely is it lawfull for euery one to open these gates of warre But the order of mortal meÌ„ which is naturally enclined to peace doth require this that the authority and aduise of enterprising a warre doth remaine in the power of the Prince Or else with those in euery common wealth who supply the place of the Prince And therefore Plato established it for a lawe that if any in priuate without the knowledge of publicke authority did make peace or warre he should be held as criminall of a capital crime There are two iust causes of taking armes defence and inuasion Of armes defensiue who doubteth It is not onely iust but also necessary when iniurie offered is onely withstood by force * Both reason to men of vnderstanding and necessitie to barbarous people and vse and custome to all nations and nature it selfe hath taught and prescribed this euen to wilde beastes to repell alwayes all manner of violence by such meanes as they were able from their body from their head froÌ„ their liues I say Defence is of two sorts in regard of thy selfe and in respect of strangers In regard of thy selfe when thou driuest force and violence from thy selfe and thy subiects and doest with armes defend thy liberty thy countrey thy parents Forraine defence is likewise two folde when thou vndertakest it in regard of thy confederates or of those that are oppressed Cicero vnderstoode it of his confederates when he sayde No warre is enterprised of a well gouerned state but in respect of faith or of the common safetie Surely faith forceth and compelleth thee to helpe those with whome thou are entred into league of friendship and aide Therefore the prince of Philosophers decreed that wee ought to take armes to withstand an iniury done to our selues likewise to succour and helpe our kindred and those wee are beholding vnto as also our friends and allies which haue ben wronged The reason is not much vnlike in those that are oppressed who if they are vexed with any outrage or extreame tyrannie the common bond of societie seemeth to constraine thee to helpe them For he that doth not resist nor oppose himselfe against an iniurie if he may is in as great fault as if he did abandon his parents his countrey or his confedâ—rats Yea a Christian Doctor saith to this purpose that fortâ—tude which by force of armes doth defend a man his countrey from barbarous people or those that are weake and oppressed or such as are entred into league with vs from the violence of thâ—eues and robbers is perfect iustice And this is right and lawfull defence herein onely do thou persist and neyther moue hand nor foote vnder this couler and pretext to seaze vpon other mens goods which the slowre of Romane eloquence doth confesse the Romaines them selues haue done when he sayth Our Nation in defending our confederates are become Lords of the whole carth I allow it not neyther do thou follow their example Now Inuasion likewise is lawfull and iust but not all sort of Inuasion This inuasion is iust before all the world when thou doest reuenge iniuries done vnto thee and by the lawe of Nations recouer thine owne For this is the first propertie of iustice that no man do harme to another except he be prouoked thereto by open wrong Thou seest the exception thereof wherefore if any man doth forciblie take from thee thy goods or thy prerogatiue arme thy selfe but yet vppon this condition that according to the auncient order thou first make Proclamation that is to say that thou do openly redâ—maund those things that haue with strong hand ben wrested from thee Neyther
is it lawfull when thou art wronged forthwith to raise warre but where as there are two wayes to debate ones right the one by way of disputation the other by force for so much as the first is proper vnto man the other vnto beasts we ought onely to haue recourse to the latter when we haue no meanes to vse the former Obserue this rule For as often as any man submitteth himselfe to iudgement there ought to be a surcease of warre and according to the opinion of the king of a worthie nation It is not lawfull to moue warre against him who is ready to do right and make satisfaction as to one who is iniurious to thee But if he refuse it and withhold that which belongeth to thee what may preuaile against violence but force and might In this cause this saying is of force that that warre is iust to those who are compelled thereunto by necessitie and those weapons are sacred to those who haue no other hope left but in their weapons Now there seemeth another inuasion to be lawfull albeit no wrong be done as against the Barbarians or those who do altogether abhorre our manner of life and religion especially if they be mightie and eyther haue or do inuade others The reason hereof is the punishment and correction of euill Saint Augustine sayd very elegantly From whome the libertie of sinne is taken away he is ouercome for his owne benefit And againe With those that worship God aright euen those warres are without offence which are vndertaken not thorowe couetousnes or crueltie but thorowe a desire to make peace and to the end that wicked persons may be kept vnder good men may be relieued I vtterly renounce all other causes and do adde this as touching the end which euen in a good cause may fall out to be bad What if thou set before thee reuenge What if thy intent be glorie or a kingdome Thou doest erre neither are armes to be directed to any other end if thou desire that they be iust but to peace and defence Let vvarre be vndertaken that nothing but quietnesse may be sought thereby * Wise men make warre that they may haue peace and endure labour vnder hope of rest CHAP. V. Temeritie ought to be excluded from the beginning of warre and summarilie what things ought to be considered in the enterprising thereof I Haue sufficiently according to my power debarred thee from iniustice now I will likewise driue thee from Temeritie For I would not haue thee rashly and vpon euerie iust occasion enter into this field of Mars It is a matter of great importance that requireth deliberation and that with leasure For know this that a warre is easily begun but verie hardly left off and the enterprising and end thereof are sildome in the power of one person And like as thou maist easilie cast thy selfe into a well but canst with great difficultie withdraw thy selfe from thence euen so it is in warre which may be begun by any though he be a coward but cannot be left off but at the pleasure of the conqueror Wherefore if thou art wise take aduise of euerie thing which may happen in warre contrarie to thy exspectation before thou enter into it * Weigh with thy selfe both thine owne strength and the force of fortune and that Mars is common in warre * That there will be on either side weapons and men and that the successe of matters do neuer answer our exspectation lesse then in vvarre * Although thou carrie with thee all the strength of Greece although that thy armed soldier do spread themselues farre and ne are yet the Fortune of vvarre is euer doubtfull She hath sure great force in worldly matters but especiallie her power is seene in martiall affairs Wherefore albeit thou trust in thy riches thou oughtest not to change things certaine for matters vncertaine * Neither is it fit to trouble a happie state What shall it auaile thee to fish with a golden hooke * The fortune of one hower may ouerturne those things thou alreadie possessest and the honour thou hopest for Herevnto ad the mischiefs which do necessarily follow war the comming whereof is not onely miserable but euen the feare thereof doth bring calamitie * The Plough is then in no account and other necessarie tooles lie cankred rusty the husbandmen being fled * Then mischiefe walketh thorow euery house without limitation or end Neither doth any wickednesse want example And that which is worst of all what shedding of blood and what murther is there it standeth in the temple and the sâ—â—pperie vermilion stones are moist with much slaughter There is no respect of age * And when the weapons are thorow hot what is free from their slaughter what is it that seemeth not lawfull to rage and when the hand is armed and liâ—ted vp what dare it not vndertake These are publike euils but what if thy priuat mishap be ioined to them is not thy treasurie drawne drie and all thy monie conuerted to the vse of soldiers Thou offerest thy selfe to perils yea and to reproches For nothing is capable of slaunder and of hard words so much as war Wherevpon one writ When war is once begun it is necessarie for Princes to heare euill speeches passe on them and to be blamed for the losse that is done And trulie this is no indifferent condition of war that all men challenge to themselues those things that fall out prosperouslie and what so happeneth crosse and contrarily they impâ—te it to one alone Which things if thou thorowly coÌ„sider wilt thou not confesse that vvar although it be iust is to be detested especially of a godly and christian Prince who according to the law of God ought to spare other mens blood as his owne and knoweth that man ought not to vse man prodigally Therefore hate and contemne those Courtiers who are the furics and firebrands of war In which number sometimes the Nobilitie who thinke to be in ouermuch seruitude in time of peace may be put But very often these fierce turbulent fellowes whom thou maist say are borne to this end neither to be at quiet themselues nor to suffer others to take their rest Many times likewise strangers and exiles are of this number who thorow hope or feare do set forward and entice them to take arms who are slow and slacke therin For as the poet sayth Their priuat cause doth forcemen to enter into wicked war I say their owne priuat cause not thine nor the cause of thy estate bee not thou deceiued herein But why doest thou credit them Be sure of this that in such a case euery one will giue his aduise but few will put themselues in danger
occasion vvhether a good man ought to make one in ciuill warres The same handled on both sides and defined with some distinction of persons THese are the beginnings and these are the causes of ciuill warre The meanes to execute it should follow but with reason I haue excused my selfe to speake thereof In this place I wil only enquire how an honest man ought to behaue himselfe in this ciuill warre Shall he sit still or shall he ioyne himselfe to one side or other Reasons and examples seeme to perswade him that he should not stirre Reason induceth him thereto because ciuill warre cannot honestlie be enterprised And likewise for the most part the end of taking armes is wicked and the leaders vnder a pretext of the publike profit do each of them striue for their priuate authoritie Sallust saith in these ciuill dissentions their words seeme other but on either side they fight who shall gouerne What then is more fit for an honest man and peaceable cittizen then to absent himselfe from these ciuill broiles Adde hereunto that a certaine crueltie and rigor is annexed to these warres from the which surelie an honest man doth vtterly abhorre In regarde whereof Cicero exclaimeth I do surely deeme it the part of a good cittizen and honest man rather to endure any kinde of punishment then not onely to be aiding to so great crueltie but likewise not to be present threat Now if we looke into examples they are most notable The report is that Q. Hortensius was wont to bragge that he was neuer present at any ciuill vvarre Likewise there remaineth that memorable deed and saying of Asinius Pollio For vvhen Caesar asked him if he would go with him to the vvarre of Actium quoth he I will seperate my selfe from your strife and become the proy of the conquerour Thou maiest finde many such other examples Yet on the other side there are both reasons and examples The reasons are these Where there is dissention why should an honest man leaue his friends Yea euen as the Oxe followeth the whole droue so should he follow goodmen or those who are reputed to be such Wise Solon by a law banished those quiet persons which followed neither partie In matter of ciuill dissention saith he he that doth not ioyne himselfe to one side or other but being alone and seperate from other doth withdraw himselfe from the publicke losse of his cittie let him be depriued of his house of his countrie and of all his substance let him be banished and exiled What did Cato the Romaine the liuelie patterne os vertue * a more certaine example of wisdom then either Hercules or Vlisses Did not he in ciuill warre shew himselfe not onely a follower but a leader The matter is manifest Therefore an honest man shall do the like and howsoeuer the chance shal fall out he ought rather to runne fortune with those that haue the opinion to be honest men then seeme to dissent from them that are honest Thou seest the difference of opinions what shall wee desire Peace Wee hold both opinions to bee good yet with a certaine distinction of persons Is hee a man of renowne and worthy Hee ought to employ him in the common wealth and endeuour to behaue himselfe therein with so much the more excellencie He ought to holde the last opinion and do as cattell are vvont vvhich being driuen do follow the heard that is of their kinde What couler or reason is there when the weather is calme to sit at the Stearne and to forsake it and lay it from thee in a tempest Thou maiest not Wee know these kinde of men ought to be subiect to their dignitie that they are to procure the good of the common-wealth and that in the whole course of their life they ought to do their dutie Intermingle and ioyne thy selfe to some but with this condition that it may appeare that like a vvise and good cittizen thou dost against thy vvill enter into the beginning of ciuill vvarre and that thou dost vnwillinglie prosecute it to the end If thou referrest thy counsels to peace if in the heate of warre thou dost temper thy rage and thy victorie thou shalt be held in the reputation of an honest man and of a cittizen But on the other side is there any that hideth himselfe and is of that sort of men who refuse honour nor do intermedle vvith the common-wealth Such a one in my opinion ought in like maner not to haue any thing to do with ciuill warre Why should he now venture himselfe in that turbulent sea who neuer tried it when it was calme Surelie he shall neither finde any thing more fafe or honest then to absent himselfe from all dissention * I am of opinion he vvere better to remaine in some towne free from vvarre vntill those broiles were decided Notwithstanding with this condition that he seeme not more enclined to the dishonest cause For who would not helpe his countrie at the least with his good-will Take example by Titus Atticus the sonne of modestie and wisdome who did so behaue himselfe in the common-wealth that he held alwaies and so vvas deemed on the side of the vvorthiest men neither did hee euer commit himselfe to these ciuill vvaues because he esteemed that they that applied them selues thereto had no more power of themselues then they vvho cast themselues into the sea I salute that worthie and allowed person of renowmed Caesar who when Pompey declared them to be his enemies who shewed not them selues in the common wealth Those of the middle sort and newters Caesar sayd he would accoumpt to be of his side We are of the like iudgement in a matter litigious wherein I plainely geue thee to vnderstand I will not satisfie those men who are desirous of warre But let them consider my calling and let them knowe that our counsels are the companions of peace and the gowne not of warre and weapons CHAP. VII Of the end of Ciuill warre and therewithall the end of this booke BVt now I do with all earnestnesse reioyce and as Mariners when as a farre at sea they espie land are glad with all their heart euen so am I who do not only see land but touch it There is onely a little distance betweene me and it the finishing of Ciuill warre which I will runne out in one and the same course without turning saile Ciuill discord is ended two manner of wayes by agreement or victorie I chuse the way of agreement and it is in euerie respect better rather to quench it by wisedome then to bring the matter in danger by force of armes and by the sword * All kinde of peace with the Cittizens seemeth vnto me more profitable then ciuill warre yea euen that temporarie peace which hath no
confused and continuall Tac. 4. Hist Sal. ad Caes Wicked precepts Liu. 5. Sen. Her Fur. Lucan 7. Iustice is to be approued not by the euent but by the cause of warre Liu. 21. Albeit the cause being good oftentimes the euent is so Lucan 7. Propert. lib. 4. Eleg. 6 Eurip. Erecht Vniust warre springeth commonly of two causes Saell in Fragm Idem Catil Ambition Couetousnesse Cic. 1. de off Plin. Pan. Iuuen. Sat. 10. Sal. in Fra. Ambition Couetousnesse Tac. 4. Hist Sen. Hippol. Whereunto anger may be added August coÌ„tra Faust lib. 22. Cap. 74. The right of taking armes belongeth only to the King Aug. contra Faust Or The soueraigne Magistrate Lib. 12. de leg It is alwayes lawfull to defend Cic. pro Mil. Ibid. Not onlâ— a â—â—ns selfe Sal. Cat. But others 〈◊〉 confederatâ—â— Cic. de rep 3 Arist Rhet. ad Alex. Or such as are wrongfully oppressed Cic. 1. Offic. Ambr. de Offic. We must go 〈◊〉 further vnder couler of defence Cic. 3. de rep It is lawfull to inuade for proffered wrongs Idem 1. Offic. But fiâ—st let him tâ—â—e by challenge of right Plin. 22. Nat. Hist Cap. 2. Which is of more force then weapons Cic. 1. Offâ— Archid. apud Thucid. Cic. lib. 12. Epist 10. Liu. 9. It is likewise lawfull to inâ—ade barbarous and wicked people Epist 5. Id. lib. de verb. dom A good end is required Which is peace Cic. 1. offi Sal. ad Caes Thou mayst easily wrap thy selfe in warre Sal. Iug. But not so easily come out of it Ibidem Thuc. 1. All euents are to be fore-thought on Liu. 30. For warre is doubtfull Ibidem Sen. Theb. And fortune ruleth in waâ— Liu. 9. Sal. Iug. Sen. Oâ—d Suet. Aug. cap. 25. Liu. 30. The dice are cast for the cheeâ—e matters Publike slaughters are to be forethought on Spoile Cic. pro leg Man Vir. 1. Geor. Sen. Hip. Rapâ— Mâ—rther Luc. Sil. 1. Priuat mischiefs are to be fore-thought on The Prince in war committeth himselfe to hatred He is sayd to be the cause of all â—uill Tac. 1. Hist Quin. Decl. Thuc. 5. Tac. in Ag. In respect of these matters all warre is to be auoided Aug. 19 de 〈◊〉 Sâ—n. ep 89. Whervnto many stir thee vp Liu. 21. Tac. 11. Au As Noble men Turbulent persons Thuc. 1. Banished men Tac. 3. Hist â—uc 1. Vnder a publike preteâ—t but for their priuat cause Tac. 3. Hist 1. Hist The name of warre is furie The thing it selfe most foule Pind. apud Stob. We ought very sildome to vndertake war but vpon necessitie Suet. Aug. cap. 20. Tac. de Morib Germ. Plin. Pan. Tac. de Mo. Germ. 1. Hist Noâ— to enter into trouble Or cause slaughter What the preparation of waris and of how many sorts It is to be made 〈◊〉 we vndertake war Quinct l. 10 Inst Publius Thorow warre â—â—actions are either hatefull or dangerous Peric apud Thuc. lib. 1. Virg. l. 3. c. 3 Money is the vitall spirit of warre Petron. Sat. Thuc. 1. Neither are weapons auaileable without it Idem 1. Lib. 4. ca. 9 The necessitie of victuals Vir. l. 3. c. 26 Id. 3. cap. 3. A double vse thereof Tac. Agric. Cap. in Gor. The soldier is vntractable Lam. Alex. Cassiod 4. Varr. ca. 13. Iamp Ale Neither will hearken to a commaunder when he is in want The preparatioÌ„ of Armor Of shipping sea-matters These things cause the Prince to be feared And quiet Id. 3. Id. 2. What men are and their deuision Tac. 1. Hist Horsemen are better then footmen Lib. 3. But only when they come to fight During all the warre footmen are better Vig. l. 2. c. 2. Tac. de Mo. Germ. Ibidem Yea euen in the fight if they be good men Ibidem To be equalled with horsemen if they bee well disciplined and marualled Tac. 3. Hist Ari. Pâ—l 4. cap. 13. Barbarous people delight in horsemen Footmen are a lesse charge Vig. 2. ca. 1. Tac. de Mo. Germ. Rather desire to haue good soldiers Sen. 6. de Ben. 31. Liu. 9. Synesius ep 79. Then many in number But a few which are alwaies victorious Vig. 1. ca. 8. Tac. 14. An. Our warre is most corrupt Without any consider at aduise Tac. 1. An. For they leuie the most abiect persons or the worser sort of men Ex Galbi dicto 1. Hist Liu. 21. Curt. 9. Tac. 3. An. Egesip 4. c. 4 Pseud Sal. 〈◊〉 Corrupted with vices Without any discipline Ci. 5. de rep They prouoke one another to do euill Tac. 3. Hist 2. Hist They torment the husbandman 3. Hist They eat 4. Hist Curt. 7. They drinke and then they fight Ibidem Before the enemie they faint Sal. Frag. They flie They are couragious in spoile and cowards in fight Iliad â— Carnificij dictum de suis milit liu Carelesse of their reputatioÌ„ Tac. 2. Hist Sal. Iug. These things ought to be altered Vegeti 1. Cap. 28. Call thou them backe by Election Discipline What election is Whether strangers and mercenarie souldiers ought to be chosen The Author conformaable to reason doth deny it For there is scarce any trust in them Tac. 3. Hist Lucan Nor any patience Tac. 4. Hist â— 1. Hist In the conflict they are coldâ— 3. Hist Or â—earefull 1. Ann. In Agric. Ibid. Liu. 6. Hartfull to the subiects Tac. 2. Hist Curt. 3. Os great charger Cic. 1. ad Att. Iuuen. Sat. 8. Naturall souldiers are more faithfull More obedient Curt. 10. Ibid. More valiant in sight Sen. 1. de Clem. Thorow loue or reuerence of their Prince Ibid. Curt. 10. More kinde to their countrie Tac. 2. Hist Curt. 10. Yet sometimes mercenarie souldiers are proâ—itable Tac. 6. An. But they ought to be of lesse number Liu. 25. Where there are many oftentimes either they leaue or betray thee Aristophin in Vesp Vegeâ— 1. Cap. 11. The first obiection concerning the naturall courage of some nations The second concerning feare of rebellion Liu. 27. Ibidem An answerâ— to the first Veget. 2. Cap. 18. Id. lib. 2. Cap. 18. An answere to the second Plin. Pane. Tirants vnarmâ— their subiects Plato 8. de legib Kings trust them and 〈◊〉 faith Sen. 1. de Clem. Ibidem The ordinarie souldier The souldier of ayde The prayse and vse of the first Veget. 1. Cap. 1. Tac. de Mor. Germ. Ibidem Many of them are not to be enroched for two respects 1. Hist Ibid. 1. Ann. Neyther likewise in peace ought they to be together in one place 1. Hist Ibid. How many ought to be chosen according to the opinion of the author The chiefest care ought to be for horsemen Liu. 27. The description and vse of souldiers of aide Theâ—â— distinâ—tion froâ— ordinarie souldiers Tacit. de Morib Germ. 1. Hist In peace they liue to themselues In warre they go to warre Sal. ad Caes They are obedient Tac. 2. Hist Not hurtfull Veget. 1. Cap. 28. More readie then strangers They are to be leuied out of villages Cittizens are readie to moue commotions Thorow the trust
Hist And repaire our broken strength Indid Veget. 3. Cap. 25. Tac. Agric. Flor. 1. Cap. 15. It is better to die with honor then to liue with infamie Curt. 5. Sall. Tac. 3. Hist The third part of this booke The world cannot continue if there be continuall warre Sen. Herc. Fur. Peace is the end of warre Cic. Phil. 13 The praise of peace Id. de leg Ag. rar Sill. 11. It is auaileable for both sides Tac. Agric. 15. Ann. Sen. Hec. Fur. Especiallie to the vanquished We must not lay our defence away if we will haue peace Phil. 7. Thuc. 1. The enemie is to be put in feare Tac. 3. Hist 4. Ann. Iliad â— Guil. Neub Rer. Anglic. lib. 2. ca. 12. Two things to be considered In peace That it be honest Liu. 25. Ex. Cle. Phâ—l 12. Ad Aâ—t 7. Ep. 14. It is dishonourable when it bringeth open thral dome Sen. Theb. Death is rather to be desired of a good man 2. That it be without deceit Phil. 3. Phil. 7. To the intent it may end not prolong warre Sal. Ep. Mâ—thrid Tac. 4. Hist At what time it is best to treate thereof Caes 1. bel Ciuil Curt. 7. Some whiles dignitie yeeldeth Cic. 5. ep 21 Curt. 5. Tac. 2. Hist 5. Hist 2. Hist Forced thereto by necessitie 3. Hist Liu. 9. Neither is it sometimes but for our good to yeeld to the enemie without condition Id. 7. Ibidem Tac. 2. Ann. If he carrie honour with him Sal. Orat. Lepid. 3. Hist Peace is a seemely thing for the conqueror Liu. 30. Ibidem Lib. 23. It is to be accepted when occasion is offered Tac. 15. Ann. Bernard in Ep. It is likewise profitable to be disburdened of warre and trouble Tac. 12. An. In Agric. Sil. 1. Hor. 2. cap. 15. Curt. 3. We ought not often to set vpon an enemie plut in Lycuig Peace is safe Liu. 30. Fortune vncertaine Ibidem Sen. Herc. Fur. Liu. 30. Which oftentimes paieth home at the last Ibidem Sen. Herc. Oct. Therefore it is not to be prouoked Curt. 3. Ibidem Homer Iliaâ— 6. Liu. 45. Mingle wisdom therewith Liu. 30. Ibidem Let thy peace be tollerable Tac. 12. Ann. Sal. Orat. Philip. In. lug Yea an easie peace Tac. 12. Ann. Sen. 1. de Clem. Ibidem For an euill peace is vnâ—ure Liu. 8. Lib. 9. Tac. 3. Ann. Good peace is permanent Liu. 8. Ibidem Howbeit deceits are to be auoided Veg. 3. ca. 3. Lib. 3. Note this saying A praier for peace Paul 1. ad Cor. Cap. 14. Ierem. Cap. 47. Ex eod Cap. 29. What ciuill warre is The verie height to all miserie A fearefull thing to those that are true Citizens Iliad 1. Phil. 12. Nay indeed to those that are men It is fraught with mischiefe Sal. Orat. Lepidi Sen. 2. de Ira. And impietie Luc. 7. Id. 1. And slaughter Sal. Orat. Lepidâ— Confused murther Tac. 1 Hist Tac. 3. Hist Luc. 1. Trecherie Tac. 2. Hist 1. Hist No discipline 2. Hist Or obedience Ibidem Ibidem 1. Hist. 2. Hist Luâ— 5. The changing of places auaileth nothing Tac. 1. Hist 2. Hist Cic. 4. Epist ad Fam. Epist 9. Ibidem The victory is cruell Tac. 3. Hist Cic. 12. Epist ad â—am Ep. 18. Neyther hath the conqueror power thereof In this matter the principall thing is to let warre Remote causes Neere causes Desteny and the order of things do ingender ciuill warre Luc. 1. Men of Europe marke this Ad Caes Riot doth likewise by little and little ingender them Flor. 2. Cap. 12. Ibid. Ibid. For from hence proceedeth desue of other mens goods From hence proceedeth new hopes Tac. 1. Hist Indid Vell. 2. Luc. 1. Ibid. A remedie or rather a comfort against destinie Sen. Cons ad Helu Id. Ep. Ibid. Supra lib. 4. Cap. 11. Luâ— 1. Faction desined The fountaâ—ne from whence faction springeth Hate or ambition Sen. Ep. 74. Indid This is the right plague of estates Liu. 3. Court counsellers allow thereof Tac. Agric. But they take their marke amisse The popular faction is hurtfull Liu. 34. The faction of Noble men is likewise hurtfull Arist 5. Pol. Cap. 4. Cic. de Arusp resâ— â—rance speaketh hereof Howbeit there is some vse of dissention Plut. Caton Yet but very small Sen. Ep. 87. And it is allowed amongst neere borderers Tac. 5. Hist Factions are to be suppressed by lawes Arist 5. Pol. Cap. 8. And the baâ—â—ges thereof Dio. 52. And the beginnings thereof Arist 5. Pol. Cap. 4. Curt. 6. Liu. 34. Assemblies are to be forbiddeâ— The definition of Sedition The springs thereof are many As Oppression Or feare 5. Pol. Cap. 3. Ouer-much loolenesse Liu. 2. Miserie Sal. Iug. The courage of the leaders of the common people Liu. 27. Ibidem Whome ambition doth driue Tac. 11. An. Cic. 2. in Caton Matter of debt Tac. 1. Hist Sal. Orat. Phil. Ibidem Inconstantnesse Tac. 2. Hist The proceâ—â—ding and increase of sedition 1. Ann. Ibidem 1. Hist 1. Ann. 4. Hist They are woâ—â— to couer themselues with the vaile of the publicke libertie and safegard The common people are light of beliefe 16. Ann. 4. Hist 1. Ann. 1. Hist Indid 3. Hist Men of â—irie spirits do leade them Ibidem Ibidem 1. Ann. Who are alwayes acceptable to the common people Prou. vers 1 The remedies to be applied remaine in the Prince Tac. 13. An. Cic. Ph. l. 5. Tac. 1. Hist These troublesome persons are to be appeased by some admonisheis 3. Hist 1. Hist Sometimes by the King himselfe 1. Ann. Lucan 5. Tac. 1. An. 1. Hist Any thing done stoutly terrifieth them Luc. 5. The common people rather begin then goe thorowe Ex Liu. 7. Id. 6. They are easily appeased Curt. 9. Titinnius Yet sometimes to be subdued by force Tac. 1. An. Ibidem Yet by a slowe force 1. Hist Liu. 2. Tac. 1. Ann. They are to be vsed with sundrie pollicies To be disunited Tac. To be corrupted Liu. 2. To be deceaued Tac. 2. To be wonne by faire speeches 4. Hist Plut. Polit. To be allured with doubtfull promises Tac. 1 Ann. But being allured they are to be vsed with gentlenesse Do thou onely punish the cheefe conspiratiors Ex. Tac. 1. Hist Liu. 28. Tac. 4. Ann. Luca. 5. Liu. 28. Ibidem And enquire no further who haue offended Tac. â— Annal. The definition of tyrannie Force followeth it Senec. Here. Fur. And terror Sen. 1. de Clem. It is without law Sen. Herc. Fur. Tac. Agric. Without any good custome Tac. 4. Ann. It loueth informers Ibid. Defendeth bad persons Sall. Id. Catil It hateth and feareth good men and worthie persons Tac. in Agric. 1. Hist Likewise men of learning In Agric. Ibidem Plin. Plut. It is an enemie to good authors and their workes Tac. Agric. Ibidem Which it abolisheth in vaine 4. Ann. Whom God hath greater care of and preserueth better Ibidem It is hatefull to all men Plin. Pan. Tac. 2. Hist In Agric. It likewise feareth all men Sen. 1. de Clem. Claud. 4. Cons Honor. A tyrant is tormented with his owne consciousâ— Tac. 4. An. Sil. 13. Tac. 6. Anno. Followed with misfortune Sen. 1. de Clâ—m For they rarely liue long Laert. in eius vita They sildome escape without murther Iuuen. Sat. 10. The remedie against them Some men would haue them made away Whereunto many agree Cic. 1. de offic Id. pro Mil. Sen. Here. Fur. But they seeme rather to be tollerated Ex. Liu. 3. Because God sendeth them Tac. 15. Aur. Homer Odiss â— Neither is the kings bloud lightly to be shed It seldome falleth out for any mans good in priuate Tac. 1. Hist Ibidem Sen. Oed. Much lesse in publike Tac. 4. Hist And it is alwaies the cause of slaughter Plutar. in Brutâ— It were better to tollerate them Tac. 4. Hist As all euils comming from aboue Indid Plaut For it belongeth to subiects to obay Tac. 4. An. Egesip lib. 2. cap. 9. Ibidem It is hurtfull to striue with ones yoake Alex. apud Curt. lib. 8. Modestie appeaseth princes Indid Theopompo tribuit Plu. Stubburnesse maketh them more cruell Tac. Agric. And when they seeke ouer much libertie 14. Hist 16. Ann. In Agric. A warning for subiects 4. Hist. Plin. Pan. Who are giuen to quarels and reproches Statius Theb. Thuc. 1. Let them endure things present in hope of amendment Tac. 4. Hist 12. Ann. Whether a good man should make one in ciuill warre It seemeth he should not Because it is euill Tac. 1. Ann. Because the end thereof is euill Sall. Iug. Id. Orat. Macri Trib. Pleb Caes inter Ep. ad Att. 10. Ep. 7. Because it is practiâ—ed with crueltie Ad Att. 9. Ep. 4. And great personages haue abhorred it Id. ad Fam. 2. Ep. 16. Vell. 2. On the other side it seemeth he should For it is the part of a good man to follow good men And Solon made prouision thereof by a law Cic. ad Att. 7. Ep. 7. Agel Noct. Att. lib. 2. cap. 12. And worthie men haue done the like Sen. 1. de Tranquil 2. de Tranquil Cic. ad Att. 8. Ep. 1. A difference therein Men of action and dignitie ought to be a partie Id. pro Sex Id. ad Att. 7. Ep. 7. Id. pro. Sex Yet with modestie Id. ad Fam. 4. Ep. 7. Men of lesse worth who medle with nothing may be quiet Id. pro. Sex Caes inijs ad Att. 10. Ep. 7. Cel. ad Cic. lib. 10. ad Att. Yet ought they stand affected to good men Cic. ad Att. 7. Ep. 25. We ought to imitate the worthie example of Atticus Nepos in eius vita Sâ—eion Iul. Cap. 75. The modestie of Caesar ought to be imitated of Princes Cic. in ijs ad Att. 8. Epist 15. Id. pro Marcel Plaut Menec Two waies to end ciuill warâ— agreement is the best Cic. Phil. 5. Id. Phil. 2. The daie and time maketh alwayes for Kings Lib. 6. A long warre is hurtfull Lin. 21. Flor. 2. Cap. 18. A full victorie doth scarse auaile herein Cic. ad Att. 7. Epist 5. Except it be handled with great aduise Tac. 3. Hist The authors of Commotions are to be executed 16. Ann. And their meanes taken away 3. Hist 5. Hist Others are to be vsed with fauor Sal. ad Caes These bloud-suckers are not to be heard Indid Indid Profitable counsell Cic. ad Brut. Ep. 2. Id. pro Marcel Sal. ad Caes Sen. 1. de Clem. Clemencie is the ornament of Kings Sal. ad Caes The Conclusion A prayer for Princes Vell. 2. Tac. 4 An.
is stirred And these great ones called to the succour of either partie do preuaile against all Let some one alleage the lawes answer will be made Will ye neuer cease to tell vs of the lawes who haue our swords girt by our side Another wil say He that preuaileth with the sword knoweth best how to dispute of bounds Those words these precepts are in their mind Whatsoeuer bringeth much profit is honest although it seemeth not so at the beginning Likewise the glorie of a priuat familieâ— is to conserue his own but to fight for that which belongeth to other men is the honour of a king If Princes should follow iustice and yeeld to euery one that which is his and that which they haue possessed by force of armes they should be turned to dwell in cottages in great pouertie These men haue on their side the schoole but as for me if euery thing were well weighed I should hardly find any thing that should persuade it me What need I It is truly written albeit no man teach the way of deceit and mischiefe a kingdome will I would rather consider this if such things ought to be tollerated or reiected Neither do they who approue these things allow of any notable and open iniustice They only consent concerning some small iniustice and that when it is kept secret and do affirm that it is necessarie to be a little withdrawn from iustice in matters of small importance to the end they may keepe it in waightie matters For what say they If one or other trouble my estate and I cannot be reuenged of them by the lawes without a greater trouble shall it not be lawfull for me to make them away secretly It seemeth so and this is to be reckoned amongst those not able examples which doe draw a little towards that iniustice which toucheth but certaine particular persons for the commoditie of the common wealth And what likewise if my subiects haue certaine lawes and priuiledges which are to my preiudice may not I violate them yes that I may not only according to the lawes but also according to the ordinary vse of commaunding to ouer-rule the lawes Thirdly to conclude if a cittie or a prouince be commodious and necessarie for my estate of the which if I do not ceaze another will take it to my great detriment and continuall feare ought not I to preuent him They to whome such things are profitable and allowable will alwaies do so if they succeed prosperously The euent maketh many wicked things honest * In such cases the vanquished is alwaies dishonored and oppressed and the conqueror praised and honoured * A happie and prosperous mischiefe is called vertue These things and others of the same sort are such that they are alwaies of force to draw a good nature from the right way to run to that side where profit displaieth his banner So Aristotle leaneth somewhat that way and beleeueth that the Prince ought to be framed in such sort that he be either altogether good or halfe good and not altogether wicked but halfe wicked Another renowned ancient philosopher said that it is impossible that the best Princes as the estate of matters doth stand at this day do not commit some vnlawfull matter Shall we be mooued herewith not much surely And as for me I should be of this opinion that the Prince in desperat matters should alwaies follow that which were most necessarie to be effected not that which is honest in speech Then I say let him decline gently from the lawes yet not except it be for his own conseruation but neuer to inlarge his estate For necessitie which is the true defender of the weakenesse of man doth breake all lawes And as the Poet sayth He doth not hurt who hurteth against his will We must enterprise these matters with feare God euen God doth not he oppose himselfe openly Who with his flaming spirit doth blow these guiles of men before him as the wind doth the leaues and the stubble He hath giuen vs this instruction The Lord is an enemie to all iniustice He threatneth that one kingdome is transported to another people for iniustice wrongs and reporches and diuers deceipts And surely I do freely confesse that whereas Europe is troubled with so many commotions that kings and kingdomes do burne with the flame of sedition and warre peraduenture the true and iust cause is that the gouernment of the most part of them is not iust right They corrupt publike lawes they driue iustice from them not fearing the word of God therefore doth he rightly forsake them that leaue him and for these causes doth he dayly send them wo and will not cease to afflict them THE FIFTH BOOKE OF POLITICKES OR CIVIL DOCTRINE WRITTEN IN LAtine by Iustus Lipsius CHAP. I. He entereth to speake of Militarie Prudence with somâ— excuse that he discourseth thereof being not a soldior BVt now thou eternal wisdome with a cherefull countenaunce and from my heart I giue thee praise and will euer be thankefull vnto thee that thou being my guide I haue escaped these dangerous waies and now am come where I may with more ease follow on my iourney This peaceable prudence wrapped with her long gown hath long detained me yet I haue vnfolded my selfe out of it and made knowne my meaning and now I am come to this militarie prudence which is stearne to looke vpon but not so hard to discourse of shee presenteth me her cote armour I accept thereof and with my garment changing my speech I now begin to set downe precepts of warre in generall Arme your selues bring forth your weapons But some will say vnto me darest thou enterprise these things who art but a scholeman who in earnest diddest neuer see the enemie in the face no not so much as their tents and to bee short diddest neuer execute the least part of any warlike office Yea surely euen I dare vndertake it yet not in the trust I repose in mine owne capacitie or strength but in their wisdome from whome all this while I haue borrowed and taken For what is there heere of mine It may be a certaine order and composition of the discourse but they do furnish me with words and with sence whome I dare confidently say Haniball or Cesar himselfe would not refuse to heare in the same matter For what is it that these wise and worthy men were ignorant of And why is not their iudgement heerein good and sound who partly were present and did commaund in warre partly were conuersant with the Senate and with the people where the like matters were ordinarily handled and discoursed of They haue then seene and heard and that which is principall they haue with iudgement
obserued the causes and grounds of these matters which were done there and not onely the apparences of the successe of affayres but euen the causes of them That Alexander who was rightly tearmed great in martiall affaires was not ashamed to auouch Homer to be his Maister and to acknowledge him for such in matters of warre haue not I more reason to assume these vnto me For that Poet a worthy person sure and a Poet aboue the reach of man yet but a Poet what other thing hath he done but chaunted one onely warre and that stuffed with fables But these on our side it is euident that I vnderstand Historiographers haue faithfully written of warres and battailes almost from the beginning of the world with a continued order and with an vnstayned fidelitie And they haue not onely done this but oftentimes in the discourse it selfe and in their digressions in their Orations they haue as it were of set purpose intermingled wholesome precepts and counsels necessary for all accidents in martiall affaires What part belongeth vnto warre or what art that these men do not with examples set before vs and afterwards likewise explaine in words as concerning the army the campe the marching of the footemen of ioyning battaile the beseâ—ging of townes the munition and victuals the laying of ambushes and the escaping of them and all other things properly belonging to warre Now seeing there hath passed so many yeares that I conuerse with them and do dayly wander with the curious eye of my vnderstanding by the spacious and pleasant fields of histories why should it not be lawfull for me to knowe and haue some iudgement in them But some will say Thou hast not seene this thou writest of True it is And therefore I challenge not to my selfe the vse and handling of weapons but onely aduise and iudgement and that likewise tyed to the opinion of other men In all meetings and likewise at feastes a Gods name shalt not thou meete with them who teach how to conduct Armies who knowe where the Campe should be placed in what ground garrisons are to be set when we must come to handy stroakes with the enemy and when we must forbeare them And no man findeth fault with them I am accoumpted a bolde and impudent fellowe if I speake of these matters according to the opinion of auncient Authors Iphicrates in former time beeing asked Who art thou that takest so great hart to thy selfe a horseman or an Archer or a Shot or of any band of footemen Quoth he I am none of all these but one who doth knowe how to commaund them all I will partly imitate him and say I am no Captayne nor Souldier but one who many times may perswade and counsell them in something Therefore I will boldly march forward with a setled pace and will as it were out of the gardens of auncient Authors gather the flowers of sentences and will weaue and plat them in the garlands of these Chapters which if it be well done and with iudgement no man will blame me If otherwise it happen then will not I likewise deny but that these things are As flying dust and as the spoyle and pastime of the winde But the matter it selfe will shewe which of these two it deserueth the name of the which now I enter into and do put my selfe in martiall order and with Aristophanes do gene the onset with my aduise with my pen and with my discourse CHAP. II. This part of Prudence is recommended to a Prince being necessary for the defence and safegard of his kingdome I Holde then that militarie prudence is necessary to the Prince aboue al other things so that without it hee can scarcely bee a Prince For how is it possible he should otherwise conserue his owne person his goods and his subiects A meere naked force is not auayleable to bring this matter to passe if it be not tempered with certaine industrie and counsell that is with militarie prudence For in asmuch as there are two things by the which euery common wealth is maintayned courage against the enemyes and concord at home Surely ciuill prudence will amplie effect the latter but the former is not to be sought or commaunded any other way then by militarie prudence at the least with successe And therefore it is discreetly written that other vertues may be dissembled as we list but this imperiall vertue belongeth to a good Captayne And Homere did adorne his lawfull and perfect Prince with this prayse that he was both a good gouernor and worthy warrior * And indeede I must say what I thinke Military vertue doth excell all others For without it what is it that possesseth life or the quiet vse thereof Our countrey the libertie thereof the subiects yea Kings themselues are couered and kept safe vnder the defence and rampart of military vertue Wherefore thou seest how this is with all earnestnesse to be embraced and thou hast iust cause to apply all thy sences to attaine to this discipline which is such as followeth CHAP. III. The matter and order of those things he is to entreate of The definition of externall warre and that in the enterprising thereof iniustice ought to be auoyded ALl militarie prudence is couersant in matter of warre Warre is of two sorts forraine and ciuill I define externall warre to 〈◊〉 Force and armes prepared against a forraine Prince and people Of the which I will speake first and will reduce the vniuersall precepts which do concerne it to these three heads 1. Of enterprising warre 2. Of executing the same 3. and of finishing it If thou contemnest any of these three or doest not manage them as they ought to be it will hardly fall out that any good euent do follow In the enterprising of warre I do admonish thee to haue care of these two things that all iniustice and temeritie be eschued but especially iniustice neyther oughtest thou euer begin any warre but such as vse and reason doth admit For there are lawes belonging vnto warre as well as to peace and thou oughtest to make warre with no lesse iustice then fortitude And therefore in euery Common wealth the lawes concerning warre ought especially to be obserued For to runne headlong to fight and rashly to come to handy strokes with our enemy carryeth with it a spice of cruelty and resembleth the bruite beastes Which custome if we admit what other thing shall we beholde then warre amongst all nations And after the manner of barbarous people we shall recompence death with death and satisfie bloud with bloud Let it be farre from thee and let these speaches neuer make breach in thy hart that there is right in armes and all things do belong to the strongest Moreouer that the euent of warre not the cause is to be considered