Chap. XXIII
That Flatterers are to be avoyded.
I will not omit one principle of great inportance, being an errour from which Princes with much difficulty defend themselves, unlesse they be very discreet, and make a very good choice; and this is concerning flatterers; whereof all writings are full: and that because men please themselves so much in their own things, and therein cozen themselves, that very hardly can they escape this pestilence; and desiring to escape it, there is danger of falling into contempt; for there is no other way to be secure from flattery, but to let men know, that they displease thee not in telling thee truth: but when every one hath this leave, thou losest thy reverence. Therefore ought a wise Prince take a third course, making choyce of some understanding men in his State, and give only to them a free liberty of speaking to him the truth; and touching those things only which he inquires of, and nothing else; but he ought to be inquisitive of every thing, and hear their opinions, and then afterwards advise himself after his own manner; and in these deliberations, and with every one of them so carrie himself, that they all know, that the more freely they shall speak, the better they shall be liked of: and besides those, not give eare to any one; and thus pursue the thing resolved on, and thence continue obstinate in the resolution taken. He who does otherwise, either falls upon flatterers, or often changes upon the varying of opinions, from whence proceeds it that men conceive but slightly of him. To this purpose I will alledge you a moderne example. Peter Lucas a servant of Maximilians the present Emperor, speaking of his Majesty, said that he never advised with any body, nor never did any thing after his own way: which was because he took a contrary course to what we have now said: for the Emperor is a close man, who communicates his secrets to none, nor takes counsel of any one; but as they come to be put in practise, they begin to be discovered and known, and so contradicted by those that are near about him; and he as being an easy man, is quickly wrought from them. Whence it comes that what he does to day, he undoes on the morrow; and that he never understands himself what he would, nor what he purposes, and that there is no grounding upon any of his resolutions. A Prince therefore ought alwayes to take counsell, but at his owne pleasure, and not at other mens; or rather should take away any mans courage to advise him of any thing, but what he askes: but he ought well to aske at large, and then touching the things inquird of, be a patient hearer of the truth; and perceiving that for some respect the truth were conceald from him, be displeased thereat. And because some men have thought that a Prince that gaines the opinion to bee wise, may bee held so, not by his owne naturall indowments, but by the good counsells he hath about him; without question they are deceivd; for this is a generall rule and never failes, that a Prince who of himselfe is not wise, can never be well advised, unlesse he should light upon one alone, wholly to direct and govern him, who himself were a very wise man. In this case it is possible he may be well governd: but this would last but little: for that governor in a short time would deprive him of his State; but a Prince not having any parts of nature, being advised of more then one, shall never be able to unite these counsels: of himself shall he never know how to unite them; and each one of the Counsellers, probably will follow that which is most properly his owne; and he shall never find the meanes to amend or discerne these things; nor can they fall out otherwise, because men alwayes prove mischievous, unlesse upon some necessity they be forc'd to become good: we conclude therefore, that counsells from whencesoever they proceed, must needs take their beginning from the Princes wisdome, and not the wisdome of the Prince from good counsells.
In this Chapter our Authour prescribes some rules how to avoyd flattery, and not to fall into contempt. The extent of these two extreames is so large on both sides, that there is left but a very narrow path for the right temper to walke between them both: and happy were that Prince, who could light on so good a Pilote as to bring him to Port between those rocks and those quicksands. Where Majesty becomes familiar, unlesse endued with a super-eminent vertue, it loses all awfull regards: as the light of the Sunne, because so ordinary, because so common, we should little value, were it not that all Creatures feele themselves quickned by the rayes thereof. On the other side, Omnis insipiens arrogantiâ et plausibus capitur, Every foole is taken with his owne pride and others flatteryes: and this foole keeps company so much with all great wise men, that hardly with a candle and lantern can they be discernd betwixt. The greatest men are more subject to grosse and palpable flatteries; and especially the greatest of men, who are Kings and Princes: for many seek the Rulers favour. Prov. 28. 26. For there are divers meanes whereby private men are instructed; Princes have not that good hap: but they whose instruction is of most importance, so soone as they have taken the government upon them, no longer suffer any reproovers: for but few have accesse unto them, and they who familiary converse with them, doe and say all for favour. Isocrat, to Nicocles, All are afraid to give him occasion of displeasure, though by telling him truth. To this purpose therefore sayes one; a Prince excells in learning to ride the great horse, rather than in any other exercise, because his horse being no flatterer, will shew him he makes no difference between him and another man, and unlesse he keepe his seate well, will lay him on the ground. This is plaine dealing. Men are more subtile, more double-hearted, they have a heart and a heart neither is their tongue their hearts true interpreter. Counsell in the heart of man is like deepe waters; but a man of understanding will draw it out. Prov. 20. 5. This understanding is most requisite in a Prince, inasmuch as the whole Globe is in his hand, and the inferiour Orbes are swayed by the motion of the highest. And therefore surely it is the honour of a King to search out such a secret: Prov. 25. 2. His counsellours are his eyes and eares; as they ought to be dear to him, so they ought to be true to him, and make him the true report of things without disguise. If they prove false eyes, let him pluck them out; he may as they use glasse eyes, take them forth without paine, and see never a whit the worse for it. The wisdome of a Princes Counsellours is a great argument of the Princes wisdome. And being the choyce of them imports the Princes credit and safety, our Authour will make him amends for his other errours by his good advice in his 22 Chap. whether I referre him.