CONCERNING THE WAY IN WHICH PRINCES SHOULD KEEP FAITH[] The pres.docx
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CONCERNING THE WAY IN WHICH PRINCES SHOULD KEEP FAITH [*] "The present chapter has given greater offence than any other portion of Machiavelli's writings." Burd, "Il Principe," p. 297. Every one admits how praiseworthy it is in a prince to keep faith, and to live with integrity and not with craft. Nevertheless our experience has been that those princes who have done great things have held good faith of little account, and have known how to circumvent the intellect of men by craft, and in the end have overcome those who have relied on their word. You must know there are two ways of contesting,[*] the one by the law, the other by force; the first method is proper to men, the second to beasts; but because the first is frequently not sufficient, it is necessary to have recourse to the second. Therefore it is necessary for a prince to understand how to avail himself of the beast and the man. This has been figuratively taught to princes by ancient writers, who describe how Achilles and many other princes of old were given to the Centaur Chiron to nurse, who brought them up in his discipline; which means solely that, as they had for a teacher one who was half beast and half man, so it is necessary for a prince to know how to make use of both natures, and that one without the other is not durable. A prince, therefore, being compelled knowingly to adopt the beast, ought to choose the fox and the lion; because the lion cannot defend himself against snares and the fox cannot defend himself against wolves. Therefore, it is necessary to be a fox to discover the snares and a lion to terrify the wolves. Those who rely simply on the lion do not understand what they are about. Therefore a wise lord cannot, nor ought he to, keep faith when such observance may be turned against him, and when the reasons that caused him to pledge it exist no longer. If men were entirely good this precept would not hold, but because they are bad, and will not keep faith with you, you too are not bound to observe it with them. Nor will there ever be wanting to a prince legitimate reasons to excuse this non-observance. Of this endless modern examples could be given, showing how many treaties and engagements have been made void and of no effect through the faithlessness of princes; and he who has known best how to employ the fox has succeeded best. [*] "Contesting," i.e. "striving for mastery." Mr Burd points out that this passage is imitated directly from Cicero's "De Officiis": "Nam cum sint duo genera decertandi, unum per disceptationem, alterum per vim; cumque illud proprium sit hominis, hoc beluarum; confugiendum est ad posterius, si uti non licet superiore." But it is necessary to know well how to disguise this characteristic, and to be a great pretender and dissembler; and men are so simple, and so subject to present necessities, that he who seeks to deceive will always find someone who will allow himself to be deceived. One recent example I cannot pass over in silence. Alexa.
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![CONCERNING THE WAY IN WHICH PRINCES SHOULD
KEEP FAITH
[*] "The present chapter has given greater offence than any
other
portion of Machiavelli's writings." Burd, "Il Principe," p. 297.
Every one admits how praiseworthy it is in a prince to keep
faith, and
to live with integrity and not with craft. Nevertheless our
experience
has been that those princes who have done great things have
held good
faith of little account, and have known how to circumvent the
intellect of men by craft, and in the end have overcome those
who have
relied on their word. You must know there are two ways of
contesting,[*] the one by the law, the other by force; the first
method is proper to men, the second to beasts; but because the
first
is frequently not sufficient, it is necessary to have recourse to
the
second. Therefore it is necessary for a prince to understand how
to
avail himself of the beast and the man. This has been
figuratively
taught to princes by ancient writers, who describe how Achilles
and
many other princes of old were given to the Centaur Chiron to
nurse,
who brought them up in his discipline; which means solely that,
as
they had for a teacher one who was half beast and half man, so
it is
necessary for a prince to know how to make use of both natures,
and
that one without the other is not durable. A prince, therefore,](https://image.slidesharecdn.com/concerningthewayinwhichprincesshouldkeepfaiththepres-221124100859-91fc6e70/85/CONCERNING-THE-WAY-IN-WHICH-PRINCES-SHOULD-KEEP-FAITH-The-pres-docx-1-320.jpg)
![being
compelled knowingly to adopt the beast, ought to choose the fox
and
the lion; because the lion cannot defend himself against snares
and
the fox cannot defend himself against wolves. Therefore, it is
necessary to be a fox to discover the snares and a lion to terrify
the
wolves. Those who rely simply on the lion do not understand
what they
are about. Therefore a wise lord cannot, nor ought he to, keep
faith
when such observance may be turned against him, and when the
reasons
that caused him to pledge it exist no longer. If men were
entirely
good this precept would not hold, but because they are bad, and
will
not keep faith with you, you too are not bound to observe it
with
them. Nor will there ever be wanting to a prince legitimate
reasons to
excuse this non-observance. Of this endless modern examples
could be
given, showing how many treaties and engagements have been
made void
and of no effect through the faithlessness of princes; and he
who has
known best how to employ the fox has succeeded best.
[*] "Contesting," i.e. "striving for mastery." Mr Burd points out
that
this passage is imitated directly from Cicero's "De Officiis":
"Nam cum sint duo genera decertandi, unum per disceptationem,
alterum per vim; cumque illud proprium sit hominis, hoc
beluarum;
confugiendum est ad posterius, si uti non licet superiore."](data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7)
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and half beast can only mean that a hears him, he should appear all compassion, all honor, all humanity, all integ¬
rity, all religion. Nothing is more necessary than to seem to have this last vir
by the sense of sight than by the sense of touch,
see but only a few can test by feeling. Everyone sees whal
you seem to be, few know what you really are; and those few do not dare take a
stand against the general opinion, supported by the majesty of the governmenl.
In the actions of all
pline.8 Having a teacher who is half
prince must know how to use both these two natures, and that one without the
other has no lasting effect.
Since a prince must know how to use the character of beasts, he should
pick for imitation the fox and the lion. As the lion cannot protect himself from
traps, and the fox cannot defend himself from wolves, you have to be a fox in
order to be wary of traps, and a lion to overawe the wolves. Those who try to
live by the lion alone are badly mistaken. Thus a prudent prince cannot and
should not keep his word when to do so would go against his interest, or when
the reasons that made him pledge it no longer apply. Doubtless if all
good, this rule would be bad; but since they are a sad lot, and keep no faith
with you, you in your turn are under no obligation to keep it with them.
15 Besides, a prince will never lack for legitimate excuses to explain away his
breaches of faith. Modern history will furnish innumerable examples of this
behavior, showing how many treaties and promises have been made null and
void by the faithlessness of princes, and how the man succeeded best who knew
best how to play the fox. But it is a necessary part of this nature that you must
conceal it carefully; you must be a great liar and hypocrite. Men are so simple
of mind, and so much dominated by their immediate needs, that a deceitful
man will always find plenty who are ready to be deceived. One of many recent
pies calls for mention. Alexander VI9 never did anything else, never had
another thought, except to deceive men, and he always found fresh material to
work on. Never was there a man more convincing in his assertions, who sealed
his promises with more solemn oaths, and who observed them less. Yet his
deceptions were always successful, because he knew exactly how to manage
this sort of business.
In actual fact, a prince may not have all the admirable qualities we listed,
that he should seem to have them. Indeed, I will ven-
man
tue. Men in general judge
because everyone can
more
men, and especially of princes who are not subject to a
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victories and uphold his state; his methods will always he considered worthy,
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It remains now to see what ought to be the rules of conduct for a prince towards subject and friends. And as I know that many have written on this point, I expect I shall be considered presumptuous in mentioning it again, especially as in discussing it I shall depart from the methods of other people. But, it being my intention to write a thing which shall be useful to him who apprehends it, it appears to me more appropriate to follow up the real truth of the matter than the imagination of it; for many have pictured republics and principalities which in fact have never been known or seen, because how one lives is so far distant from how one ought to live, that he who neglects what is done for what ought to be done, sooner effects his ruin than his preservation; for a man who wishes to act entirely up to his professions of virtue soon meets with what destroys him among so much that is evil.
Hence it is necessary for a prince wishing to hold his own to know how to do wrong, and to make use of it or not according to necessity. Therefore, putting on one side imaginary things concerning a prince, and discussing those which are real, I say that all men when they are spoken of, and chiefly princes for being more highly placed, are remarkable for some of those qualities which bring them either blame or praise; and thus it is that one is reputed liberal, another miserly, using a Tuscan term (because an avaricious person in our language is still he who desires to possess by robbery, whilst we call one miserly who deprives himself too much of the use of his own); one is reputed generous, one rapacious; one cruel, one compassionate; one faithless, another faithful; one effeminate and cowardly, another bold and brave; one affable, another haughty; one lascivious, another chaste; one sincere, another cunning; one hard, another easy; one grave, another frivolous; one religious, another unbelieving, and the like. And I know that every one will confess that it would be most praiseworthy in a prince to exhibit all the above qualities that are considered good; but because they can neither be entirely possessed nor observed, for human conditions do not permit it, it is necessary for him to be sufficiently prudent that he may know how to avoid the reproach of those vices which would lose him his state; and also to keep himself, if it be possible, from those which would not lose him it; but this not being possible, he may with less hesitation abandon himself to them. And again, he need not make himself uneasy at incurring a reproach for those vices without which the state can only be saved with difficulty, for if everything is considered carefully, it will be found that something which looks like virtue, if followed, would be his ruin; whilst something else, which looks like vice, yet followed brings him security and prosperity.
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and half beast can only mean that a hears him, he should appear all compassion, all honor, all humanity, all integ¬
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prince must know how to use both these two natures, and that one without the
other has no lasting effect.
Since a prince must know how to use the character of beasts, he should
pick for imitation the fox and the lion. As the lion cannot protect himself from
traps, and the fox cannot defend himself from wolves, you have to be a fox in
order to be wary of traps, and a lion to overawe the wolves. Those who try to
live by the lion alone are badly mistaken. Thus a prudent prince cannot and
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the reasons that made him pledge it no longer apply. Doubtless if all
good, this rule would be bad; but since they are a sad lot, and keep no faith
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15 Besides, a prince will never lack for legitimate excuses to explain away his
breaches of faith. Modern history will furnish innumerable examples of this
behavior, showing how many treaties and promises have been made null and
void by the faithlessness of princes, and how the man succeeded best who knew
best how to play the fox. But it is a necessary part of this nature that you must
conceal it carefully; you must be a great liar and hypocrite. Men are so simple
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man will always find plenty who are ready to be deceived. One of many recent
pies calls for mention. Alexander VI9 never did anything else, never had
another thought, except to deceive men, and he always found fresh material to
work on. Never was there a man more convincing in his assertions, who sealed
his promises with more solemn oaths, and who observed them less. Yet his
deceptions were always successful, because he knew exactly how to manage
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In actual fact, a prince may not have all the admirable qualities we listed,
that he should seem to have them. Indeed, I will ven-
man
tue. Men in general judge
because everyone can
more
men, and especially of princes who are not subject to a
court of appeal, we must always look to the end. Let a prince, therefore, wi
victories and uphold his state; his methods will always he considered worthy,
and everyone will praise them, because the masses are always impressed by the
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By Einard
translated by Samuel Epes Turner
(New York: Harper & Brothers, 1880)
EINHARD'S PREFACE
SINCE I have taken upon myself to narrate the public and private life, and no small part of the deeds, of my lord and foster-father, the most lent and most justly renowned King Charles, I have condensed the matter into as brief a form as possible. I have been careful not to omit any facts that could come to my knowledge, but at the same time not to offend by a prolix style those minds that despise everything modern, if one can possibly avoid offending by a new work men who seem to despise also the masterpieces of antiquity, the works of most learned and luminous writers. Very many of them, l have no doubt, are men devoted to a life of literary leisure, who feel that the affairs of the present generation ought not to be passed by, and who do not consider everything done today as unworthy of mention and deserving to be given over to silence and oblivion , but are nevertheless seduced by lust of immortality to celebrate the glorious deeds of other times by some sort of composition rather than to deprive posterity of the mention of their own names by not writing at all.
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by Plato
I do not know, men of Athens, how my
accusers affected you; as for me, I was almost
carried away in spite of myself, so persuasively
did they speak. And yet, hardly anything of
what they said is true. Of the many lies they
told, one in particular surprised me, namely
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by an accomplished speaker like me. That they
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be an accomplished speaker at all, that I
thought was most shameless on their
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but not after their manner, for indeed, as I say, practically nothing they said was true. From me you
will hear the whole truth, though not, by Zeus, gentlemen, expressed in embroidered and stylized
phrases like theirs, but things spoken at random and expressed in the first words that come to mind,
for I put my trust in the justice of what I say, and let none of you expect anything else. It would
not be fitting at my age, as it might be for a young man, to toy with words when I appear before
you.
One thing I do ask and beg of you, gentlemen: if you hear me making my defence in the same
kind of language as I am accustomed to use in the market place by the bankers' tables, where many
of you have heard me, and elsewhere, do not be surprised or create a disturbance on that account.
The position is this: this is my first appearance in a lawcourt, at the age of seventy; I am therefore
simply a stranger to the manner of speaking here. Just as if I were really a stranger, you would
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better or worse—but to concentrate your attention on whether what I say is just or not, for the
excellence of a judge lies in this, as that of a speaker lies in telling the truth.
It is right for me, gentlemen, to defend myself first against the first lying accusations made
against me and my first accusers, and then against the later accusations and the later accusers.
There have been many who have accused me to you for many years now, and none of their
accusations are true. These I fear much more than I fear Anytus and his friends, though they too
are formidable. These earlier ones, however, are more so, gentlemen; they got hold of most of you
from childhood, persuaded you and accused me quite falsely, saying that there is a man called
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argument the stronger. Those who spread that rumour, gentlemen, are my dangerous accusers, for
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The life that knows no defeat
"I can do all things in Him that strengtheneth me.'*
— Phi. 4 : 13.
THESE words constitute a great boast.
Boasting is common enough, but justi-
fiable boasting is not so common. It is
true that humility is not the very highest
quality in character, and that the greatest
men have frequently astounded their contem-
poraries by the confidence of their utterances
about their ability. Our Lord Himself found
that one cause of the people's enmity lay in
the statements He made about His own per-
sonality, and the claims He assumed as His
own right. But here we find His great apos-
tle Paul speaking in a note of absolute assur-
ance that staggers us. The only justification
of such a claim is that it should be verified in
experience.
1cor1 8[1]
The document is a daily reading plan going through 1 Corinthians 1-8. It provides summaries and reflections on each chapter. The morning readings focus on themes of grace, humility, and spiritual life. The evening readings summarize the content of 1-2 chapters covered. This selection summarizes chapter 6, where Paul (1) reproves the Corinthians for civil lawsuits, (2) warns against past sins, and (3) strongly urges avoiding sexual immorality.
THEMALLEUS MALEFICARUMPART I.QUESTION VI.Concernin.docx
THE
MALLEUS MALEFICARUM
PART I.
QUESTION VI.
Concerning Witches who copulate with Devils. Why is it that Women are chiefly addicted to Evil
superstitions?
Why it is that Women are chiefly addicted to Evil Superstitions.
There is also, concerning witches who copulate with devils, much difficulty in considering
the methods by which such abominations are consummated. On the part of the devil: first, of what
element the body is made that he assumes; secondly, whether the act is always accompanied by the
injection of semen received from another; thirdly, as to time and place, whether he commits this
act more frequently at one time than at another; fourthly, whether the act is invisible to any who
may be standing by. And on the part of the women, it has to be inquired whether only they who
were themselves conceived in this filthy manner are often visited by devils; or secondly, whether it
is those who were offered to devils by midwives at the time of their birth; and thirdly, whether the
actual venereal delectation of such is of a weaker sort. But we cannot here reply to all these
questions, both because we are only engaged in a general study, and because in the second part of
this work they are all singly explained by their operations, as will appear in the fourth chapter,
where mention is made of each separate method. Therefore, let us now chiefly consider women;
and first, why this kind of perfidy is found more in so fragile a sex than in men. And our inquiry
will first be general, as to the general conditions of women; secondly, particular, as to which sort
of women are found to be given to superstition and witchcraft; and thirdly, specifically with regard
to midwives, who surpass all others in wickedness.
Why Superstition is chiefly found in Women.
As for the first question, why a greater number of witches is found in the fragile feminine sex
than among men; it is indeed a fact that it were idle to contradict, since it is accredited by actual
experience, apart from the verbal testimony of credibly witnesses. And without in any way
detracting from a sex in which God has always taken great glory that His might should be spread
abroad, let us say that various men have assigned various reasons for this fact, which nevertheless
agree in principle. Wherefore it is good, for the admonition of women, to speak of this matter; and
it has often been proved by experience that they are eager to hear of it, so long as it is set forth
with discretion.
For some learned men propound this reason; that there are three things in nature, the Tongue,
an Ecclesiastic, and a Woman, which know no moderation in goodness or vice; and when they
exceed the bounds of their condition they reach the greatest heights and the lowest depths of
goodness and vice. When they are governed by a good spirit, they are most excellent in virtue; but
Part I, Question VI - P.1
file:///C|/!!witch/part_I/mm01_06a.html (1 of 5) [2002-01-20 12:02:58 PM]
when.
Section9 elizabeth hamlet_slides
This document provides excerpts from William Shakespeare's play Hamlet and speeches from Queen Elizabeth I that relate to themes in the play such as the relationship between a ruler and their subjects, the performance of one's role or station in life, and the transitory nature of human existence. The excerpts showcase how Shakespeare and Queen Elizabeth explore these ideas through the characters and events in Hamlet as well as through the Queen's own words addressing her people and role as monarch.
Secret Societies, Free eBook
Secret Societies. Free eBook. A Christian perspective on the nature and history of various secret societies answering the question whether they have any real value. Gloucester, Virginia Links and News website. Visit us.
Collection 1.1Nathaniel Bacon, Declaration (1676)1. For ha.docx
Collection 1.1
Nathaniel Bacon, "Declaration" (1676)
1. For having, upon specious pretenses of public works, raised great unjust taxes upon the commonalty for the advancement of private favorites and other sinister ends, but no visible effects in any measure adequate; for not having, during this long time of his government, in any measure advanced this hopeful colony either by fortifications, towns, or trade.
2. For having abused and rendered contemptible the magistrates of justice by advancing to places of judicature scandalous and ignorant favorites.
3. For having wronged his Majesty's prerogative and interest by assuming monopoly of the beaver trade and for having in it unjust gain betrayed and sold his Majesty's country and the lives of his loyal subjects to the barbarous heathen.
4. For having protected, favored, and emboldened the Indians against his Majesty's loyal subjects, never contriving, requiring, or appointing any due or proper means of satisfaction for their many invasions, robberies, and murders committed upon us.
5. For having, when the army of English was just upon the track of those Indians, who now in all places burn, spoil, murder and when we might with ease have destroyed them who then were in open hostility, for then having expressly countermanded and sent back our army by passing his word for the peaceable demeanor of the said Indians, who immediately prosecuted their evil intentions, committing horrid murders and robberies in all places, being protected by the said engagement and word past of him the said Sir William Berkeley, having ruined and laid desolate a great part of his Majesty's country, and have now drawn themselves into such obscure and remote places and are by their success so emboldened and confirmed by their confederacy so strengthened that the cries of blood are in all places, and the terror and consternation of the people so great, are now become not only difficult but a very formidable enemy who might at first with ease have been destroyed.
6. And lately, when, upon the loud outcries of blood, the assembly had, with all care, raised and framed an army for the preventing of further mischief and safeguard of this his Majesty's colony.
7. For having, with only the privacy of some few favorites without acquainting the people, only by the alteration of a figure, forged a commission, by we know not what hand, not only without but even against the consent of the people, for the raising and effecting civil war and destruction, which being happily and without bloodshed prevented; for having the second time attempted the same, thereby calling down our forces from the defense of the frontiers and most weakly exposed places.
8. For the prevention of civil mischief and ruin amongst ourselves while the barbarous enemy in all places did invade, murder, and spoil us, his Majesty's most faithful subjects.
Of this and the aforesaid articles we accuse Sir William Berkeley as guilty of each and every one of the .
1. Part One Renaissance IdeasAs Islam spread across large reg.docx
1. The passages discuss the relationship between religion and philosophy in Islamic and Christian Renaissance circles. In Islam, Al-Farabi viewed religion and philosophy as pursuing the same truths through different means. In Christianity, Roger Bacon lamented that modern Christians did not achieve the wisdom and knowledge of ancient philosophers like Aristotle, indicating Renaissance thinkers drew from ancient sources.
2. The passages would be used to support different positions on the power struggle between church and state. John of Paris's passage supported Catholic goals by emphasizing communal ecclesiastical property. Marsilius of Padua's arguments supported Protestant reforms by asserting the ruler's power over clergy.
3. The passages conveyed different contemporary views on women's status. Knox saw women as
The Project Gutenberg EBook of Second Treatise of Government, .docx
The Project Gutenberg EBook of Second Treatise of Government, by John Locke
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
Title: Second Treatise of Government
Author: John Locke
Posting Date: July 28, 2010 [EBook #7370]
Release Date: January, 2005
[Last updated: September 5, 2017]
Language: English
Character set encoding: ISO-8859-1
*** START OF THIS PROJECT GUTENBERG EBOOK SECOND TREATISE OF GOVERNMENT ***
HTML version produced by Chuck Greif.
SECOND TREATISE OF GOVERNMENT
by JOHN LOCKE
Digitized by Dave Gowan ([email protected]). John Locke's "Second Treatise of Government"
was published in 1690. The complete unabridged text has been republished
several times in edited commentaries. This text is recovered entire from
the paperback book, "John Locke Second Treatise of Government", Edited,
with an Introduction, By C.B. McPherson, Hackett Publishing Company,
Indianapolis and Cambridge, 1980. None of the McPherson edition is
included in the Etext below; only the original words contained in the
1690 Locke text is included. The 1690 edition text is free of copyright.
TWO TREATISES OF GOVERNMENT
BY IOHN LOCKE
SALUS POPULI SUPREMA LEX ESTO
LONDON PRINTED MDCLXXXVIII
REPRINTED, THE SIXTH TIME, BY A. MILLAR, H. WOODFALL, 1. WHISTON AND
B. WHITE, 1. RIVINGTON, L. DAVIS AND C. REYMERS, R. BALDWIN, HAWES
CLARKE AND COLLINS; W. IOHNSTON, W. OWEN, 1. RICHARDSON, S. CROWDER,
T. LONGMAN, B. LAW, C. RIVINGTON, E. DILLY, R. WITHY, C. AND R. WARE, S.
BAKER, T. PAYNE, A. SHUCKBURGH, 1. HINXMAN
MDCCLXIII
TWO TREATISES OF GOVERNMENT. IN THE FORMER THE FALSE PRINCIPLES
AND FOUNDATION OF SIR ROBERT FILMER AND HIS FOLLOWERS ARE
DETECTED AND OVERTHROWN. THE LATTER IS AN ESSAY CONCERNING THE
TRUE ORIGINAL EXTENT AND END OF CIVIL GOVERNMENT.
1764 EDITOR'S NOTE The present Edition of this Book has not only been collated with the
first three Editions, which were published during the Author's Life, but also has the Advantage
of his last Corrections and Improvements, from a Copy delivered by him to Mr. Peter Coste,
communicated to the Editor, and now lodged in Christ College, Cambridge.
CHAPTER: I., II., III., IV., V., VI., VII., VIII., IX., X., XI., XII., XIII., XIV., XV., XVI.,
XVII., XVIII., XIX.
PREFACE
Reader, thou hast here the beginning and end of a discourse concerning government; what
fate has otherwise disposed of the papers that should have filled up the middle, and were more
than all the rest, it is not worth while to tell thee. These, which remain, I hope are sufficient to
establish the throne of our great restorer, our present King William; to make good his title, in
the consent of the people, which being the only one of all lawful governments, he has more
fully and clearly, than any prince in Christendom; and to justify to the world the.
EPISTL~1
This document is an English translation of an epistle written by Nostradamus and published as a preface to his book of prophecies in 1568. In the epistle, Nostradamus dedicates his book to King Henry II of France and provides context for his prophetic writings. He explains that his prophecies come from natural instincts and astronomical calculations rather than strict rules of poetry. He provides summaries of some predictions covering events up to the year 1606 and beyond.
BOOK IIAn Excerpt from The Republicby Plato (360 B.C.) Link.docx
1) Glaucon outlines an argument that most people believe injustice is more profitable than justice but that justice is tolerated as the "lesser evil" due to laws and social agreements.
2) He proposes imagining that a just and unjust man are each given a magic ring that allows them to do whatever they want without consequences. This would prove that people are only just out of necessity rather than willingly.
3) Socrates asks Glaucon to describe in more detail how an entirely just life would differ from an entirely unjust life if both were isolated with no rewards or punishments for their actions.
ON HEROES, HERO-WORSHIP, AND THE HEROIC IN HISTORY
This document is a lecture by Thomas Carlyle on the topic of heroes and hero worship. In the introduction, Carlyle discusses how the history of the world is shaped by great men and their ideas. The first lecture focuses on Odin and Scandinavian mythology as the earliest form of heroism and religion, known as Paganism. Carlyle argues that Pagan religions were earnestly believed by their followers and not just allegories or quackery. He aims to understand the core truths and realities that gave rise to the diverse myths and beliefs of Paganism.
Sir thomas more, history of king richard iii, 1518
King Richard III had his two young nephews, the rightful heirs to the throne, murdered in the Tower of London. He sent Sir James Tyrell to carry out the deed. Tyrell had two men smother the princes in their beds by holding down featherbeds and pillows over their mouths. After they were dead, the bodies were buried under the stairwell by the murderers. Tyrell later confessed to the murders when being examined for treason against the new King Henry VII. The document laments the cruel deaths of the two innocent princes at the hands of their ambitious and unnatural uncle Richard III.
Hobbes Reading - Leviathon
Excerpts from Hobbes's Leviathon meant to illustrate his version of the social contract and its necessity. Questions follow the reading for helping guide the student into getting out of the reading what needs to be gotten.
Code Of Chivalry
Chivalry refers to the medieval system of knighthood and the ideals of bravery, courtesy, honor, and gallantry towards women. The word chivalry derives from the Latin word "caballus" meaning horse, as horses were prominently featured during the Age of Chivalry. A knight's code of chivalry included defending the church, protecting the weak, and engaging in warfare against non-Christian lands in a disciplined manner according to their vows. The code of chivalry can be summarized as consisting of 10 commandments governing a knight's faith, defense of the church, treatment of weaknesses, love of country, and engagement in just wars without mercy against enemies.
Code Of Chivalry
The document provides definitions and history of chivalry. Chivalry originated from the Latin word "caballus" meaning horse. During the Middle Ages, it referred to knighthood and the code of conduct expected of knights including bravery, honor, and defending the weak. The code of chivalry is described as having 10 commandments focusing on faith, defense of the church, generosity, and fighting against enemies of the church. Qualities like humility, justice, loyalty, courage and defending the vulnerable were also part of the chivalry code.
Construct Development and Scale CreationChoose a construct you.docx
Construct Development and Scale Creation
Choose
a construct you would like to measure. I WANT TO MEASURE “DEPRESSION” and answer the bullet below in 350 words
·
Describes how you would norm this instrument and which reliability measures you would use and Discusses how many people you would give it to………
.
Contamination is real issue in numerous governments subsequently law.docx
Contamination is real issue in numerous governments subsequently laws are advanced to help shield the earth from undesirable waste transfer. Lethal contamination is a noteworthy danger. It influences both the vegetation and water holds. Mercury is a noteworthy contamination material it influences vegetation, air and water. Waste materials that transmit radiation are more hazardous. The impacts of radiation can be felt for more periods than some other poisons. In the ground it consolidates with soil and this can think that some way or another into products. In the event that breathed in it causes distortion of the body and now and again tumor which murders more individuals in America and other western nations (Nemerow & Agardy, 1998).
Dumping of substance waste by businesses crushes the earth by contaminating water as well as makes the dirt barren. Nourishment edit that has been developed from this influenced range is considered unfit for human utilization. The military has been excused from testing their weapons in zone that damage the human right (Cheremisinoff, 2003).
Organization logos that show or publicize that their item are not disregarding any of the natural demonstrations and actually are discovered to be in infringement are in this manner said to be honing encroachment. This falls notice is an infringement in the Lanham demonstration. It expresses that an organization must record or register their logo. This guarantees that if there should arise an occurrence of an infringement by an alternate organization they can petition for a common activity. This right is disregarded when a man is in ownership of merchandise or administrations with a name or mark that is made to befuddle or misdirect as to the cause of the item. These laws additionally keep the advisement and advancement of products in the terms of their land starting point and quality. This miss presentation may hurt the client or business subsequently the holder may confront common activity due to the false proclamation (Pepper et al., 2006).
These demonstrations are the laws that shield nature from undesirable lethal waste transfer any plant or organization wanting to arrange waste must have freedom from the obliged powers. People in general have the privilege to put forth assert in defense there is an infringement of any of this demonstrations by any organization. These demonstrations experience various alterations to adapt to the current difficulties of waste transfer and contamination. The United States of America has through the years seen to it that the commercial ventures to don't share in unlawful exercises that annihilate the earth (Nemerow & Agardy, 1998). Along these lines investigating the past demonstrations helps close on crevices or proviso that commercial ventures can take advantage on purposely or unknowingly.
On account of straightforward green items, the waste materials dumped in the landfill where disregarding the strong waste transfer. This is on.
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The Life of CharlemagneBy Einardtranslated by Samuel Epes Tu.docx
The Life of Charlemagne
By Einard
translated by Samuel Epes Turner
(New York: Harper & Brothers, 1880)
EINHARD'S PREFACE
SINCE I have taken upon myself to narrate the public and private life, and no small part of the deeds, of my lord and foster-father, the most lent and most justly renowned King Charles, I have condensed the matter into as brief a form as possible. I have been careful not to omit any facts that could come to my knowledge, but at the same time not to offend by a prolix style those minds that despise everything modern, if one can possibly avoid offending by a new work men who seem to despise also the masterpieces of antiquity, the works of most learned and luminous writers. Very many of them, l have no doubt, are men devoted to a life of literary leisure, who feel that the affairs of the present generation ought not to be passed by, and who do not consider everything done today as unworthy of mention and deserving to be given over to silence and oblivion , but are nevertheless seduced by lust of immortality to celebrate the glorious deeds of other times by some sort of composition rather than to deprive posterity of the mention of their own names by not writing at all.
Be this as it may, I see no reason why I should refrain from entering upon a task of this kind, since no man can write with more accuracy than I of events that took place about me, and of facts concerning which I had personal knowledge, ocular demonstration as the saying goes, and I have no means of ascertaining whether or not any one else has the subject in hand.
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But there are still other reasons, neither unwarrantable nor insufficient, in my opinion, that urge me to write on this subject, namely, the care that King Charles bestowed upon me in my childhood, and my constant friendship with himself and his children after I took up my abode at court. In this way he strongly endeared me to himself, and made me greatly his debtor as well in death as in life, so that were I unmindful of the benefits conferred upon me, to keep silence concerning the most glorious and illustrious deeds of a man who claims so much at my hands, and suffer his life to lack due eulogy and written memorial, as if he had never lived, I should deservedly appear ungrateful, and be so considered, albeit my powers are feeble, scanty, next to nothing indeed, and not at all adapted to write and set forth a life that would tax the eloquence of a Tully [note: Tully is Marcus Tullius Cicero].
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The Apologyby PlatoI do not know, men of Athens, how my.docx
The Apology
by Plato
I do not know, men of Athens, how my
accusers affected you; as for me, I was almost
carried away in spite of myself, so persuasively
did they speak. And yet, hardly anything of
what they said is true. Of the many lies they
told, one in particular surprised me, namely
that you should be careful not to be deceived
by an accomplished speaker like me. That they
were not ashamed to be immediately proved
wrong by the facts, when I show myself not to
be an accomplished speaker at all, that I
thought was most shameless on their
part—unless indeed they call an accomplished
speaker the man who speaks the truth. If they
mean that, I would agree that I am an orator,
but not after their manner, for indeed, as I say, practically nothing they said was true. From me you
will hear the whole truth, though not, by Zeus, gentlemen, expressed in embroidered and stylized
phrases like theirs, but things spoken at random and expressed in the first words that come to mind,
for I put my trust in the justice of what I say, and let none of you expect anything else. It would
not be fitting at my age, as it might be for a young man, to toy with words when I appear before
you.
One thing I do ask and beg of you, gentlemen: if you hear me making my defence in the same
kind of language as I am accustomed to use in the market place by the bankers' tables, where many
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The life that knows no defeat
"I can do all things in Him that strengtheneth me.'*
— Phi. 4 : 13.
THESE words constitute a great boast.
Boasting is common enough, but justi-
fiable boasting is not so common. It is
true that humility is not the very highest
quality in character, and that the greatest
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1cor1 8[1]
The document is a daily reading plan going through 1 Corinthians 1-8. It provides summaries and reflections on each chapter. The morning readings focus on themes of grace, humility, and spiritual life. The evening readings summarize the content of 1-2 chapters covered. This selection summarizes chapter 6, where Paul (1) reproves the Corinthians for civil lawsuits, (2) warns against past sins, and (3) strongly urges avoiding sexual immorality.
THEMALLEUS MALEFICARUMPART I.QUESTION VI.Concernin.docx
THE
MALLEUS MALEFICARUM
PART I.
QUESTION VI.
Concerning Witches who copulate with Devils. Why is it that Women are chiefly addicted to Evil
superstitions?
Why it is that Women are chiefly addicted to Evil Superstitions.
There is also, concerning witches who copulate with devils, much difficulty in considering
the methods by which such abominations are consummated. On the part of the devil: first, of what
element the body is made that he assumes; secondly, whether the act is always accompanied by the
injection of semen received from another; thirdly, as to time and place, whether he commits this
act more frequently at one time than at another; fourthly, whether the act is invisible to any who
may be standing by. And on the part of the women, it has to be inquired whether only they who
were themselves conceived in this filthy manner are often visited by devils; or secondly, whether it
is those who were offered to devils by midwives at the time of their birth; and thirdly, whether the
actual venereal delectation of such is of a weaker sort. But we cannot here reply to all these
questions, both because we are only engaged in a general study, and because in the second part of
this work they are all singly explained by their operations, as will appear in the fourth chapter,
where mention is made of each separate method. Therefore, let us now chiefly consider women;
and first, why this kind of perfidy is found more in so fragile a sex than in men. And our inquiry
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of women are found to be given to superstition and witchcraft; and thirdly, specifically with regard
to midwives, who surpass all others in wickedness.
Why Superstition is chiefly found in Women.
As for the first question, why a greater number of witches is found in the fragile feminine sex
than among men; it is indeed a fact that it were idle to contradict, since it is accredited by actual
experience, apart from the verbal testimony of credibly witnesses. And without in any way
detracting from a sex in which God has always taken great glory that His might should be spread
abroad, let us say that various men have assigned various reasons for this fact, which nevertheless
agree in principle. Wherefore it is good, for the admonition of women, to speak of this matter; and
it has often been proved by experience that they are eager to hear of it, so long as it is set forth
with discretion.
For some learned men propound this reason; that there are three things in nature, the Tongue,
an Ecclesiastic, and a Woman, which know no moderation in goodness or vice; and when they
exceed the bounds of their condition they reach the greatest heights and the lowest depths of
goodness and vice. When they are governed by a good spirit, they are most excellent in virtue; but
Part I, Question VI - P.1
file:///C|/!!witch/part_I/mm01_06a.html (1 of 5) [2002-01-20 12:02:58 PM]
when.
Section9 elizabeth hamlet_slides
This document provides excerpts from William Shakespeare's play Hamlet and speeches from Queen Elizabeth I that relate to themes in the play such as the relationship between a ruler and their subjects, the performance of one's role or station in life, and the transitory nature of human existence. The excerpts showcase how Shakespeare and Queen Elizabeth explore these ideas through the characters and events in Hamlet as well as through the Queen's own words addressing her people and role as monarch.
Secret Societies, Free eBook
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Collection 1.1Nathaniel Bacon, Declaration (1676)1. For ha.docx
Collection 1.1
Nathaniel Bacon, "Declaration" (1676)
1. For having, upon specious pretenses of public works, raised great unjust taxes upon the commonalty for the advancement of private favorites and other sinister ends, but no visible effects in any measure adequate; for not having, during this long time of his government, in any measure advanced this hopeful colony either by fortifications, towns, or trade.
2. For having abused and rendered contemptible the magistrates of justice by advancing to places of judicature scandalous and ignorant favorites.
3. For having wronged his Majesty's prerogative and interest by assuming monopoly of the beaver trade and for having in it unjust gain betrayed and sold his Majesty's country and the lives of his loyal subjects to the barbarous heathen.
4. For having protected, favored, and emboldened the Indians against his Majesty's loyal subjects, never contriving, requiring, or appointing any due or proper means of satisfaction for their many invasions, robberies, and murders committed upon us.
5. For having, when the army of English was just upon the track of those Indians, who now in all places burn, spoil, murder and when we might with ease have destroyed them who then were in open hostility, for then having expressly countermanded and sent back our army by passing his word for the peaceable demeanor of the said Indians, who immediately prosecuted their evil intentions, committing horrid murders and robberies in all places, being protected by the said engagement and word past of him the said Sir William Berkeley, having ruined and laid desolate a great part of his Majesty's country, and have now drawn themselves into such obscure and remote places and are by their success so emboldened and confirmed by their confederacy so strengthened that the cries of blood are in all places, and the terror and consternation of the people so great, are now become not only difficult but a very formidable enemy who might at first with ease have been destroyed.
6. And lately, when, upon the loud outcries of blood, the assembly had, with all care, raised and framed an army for the preventing of further mischief and safeguard of this his Majesty's colony.
7. For having, with only the privacy of some few favorites without acquainting the people, only by the alteration of a figure, forged a commission, by we know not what hand, not only without but even against the consent of the people, for the raising and effecting civil war and destruction, which being happily and without bloodshed prevented; for having the second time attempted the same, thereby calling down our forces from the defense of the frontiers and most weakly exposed places.
8. For the prevention of civil mischief and ruin amongst ourselves while the barbarous enemy in all places did invade, murder, and spoil us, his Majesty's most faithful subjects.
Of this and the aforesaid articles we accuse Sir William Berkeley as guilty of each and every one of the .
1. Part One Renaissance IdeasAs Islam spread across large reg.docx
1. The passages discuss the relationship between religion and philosophy in Islamic and Christian Renaissance circles. In Islam, Al-Farabi viewed religion and philosophy as pursuing the same truths through different means. In Christianity, Roger Bacon lamented that modern Christians did not achieve the wisdom and knowledge of ancient philosophers like Aristotle, indicating Renaissance thinkers drew from ancient sources.
2. The passages would be used to support different positions on the power struggle between church and state. John of Paris's passage supported Catholic goals by emphasizing communal ecclesiastical property. Marsilius of Padua's arguments supported Protestant reforms by asserting the ruler's power over clergy.
3. The passages conveyed different contemporary views on women's status. Knox saw women as
The Project Gutenberg EBook of Second Treatise of Government, .docx
The Project Gutenberg EBook of Second Treatise of Government, by John Locke
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
Title: Second Treatise of Government
Author: John Locke
Posting Date: July 28, 2010 [EBook #7370]
Release Date: January, 2005
[Last updated: September 5, 2017]
Language: English
Character set encoding: ISO-8859-1
*** START OF THIS PROJECT GUTENBERG EBOOK SECOND TREATISE OF GOVERNMENT ***
HTML version produced by Chuck Greif.
SECOND TREATISE OF GOVERNMENT
by JOHN LOCKE
Digitized by Dave Gowan ([email protected]). John Locke's "Second Treatise of Government"
was published in 1690. The complete unabridged text has been republished
several times in edited commentaries. This text is recovered entire from
the paperback book, "John Locke Second Treatise of Government", Edited,
with an Introduction, By C.B. McPherson, Hackett Publishing Company,
Indianapolis and Cambridge, 1980. None of the McPherson edition is
included in the Etext below; only the original words contained in the
1690 Locke text is included. The 1690 edition text is free of copyright.
TWO TREATISES OF GOVERNMENT
BY IOHN LOCKE
SALUS POPULI SUPREMA LEX ESTO
LONDON PRINTED MDCLXXXVIII
REPRINTED, THE SIXTH TIME, BY A. MILLAR, H. WOODFALL, 1. WHISTON AND
B. WHITE, 1. RIVINGTON, L. DAVIS AND C. REYMERS, R. BALDWIN, HAWES
CLARKE AND COLLINS; W. IOHNSTON, W. OWEN, 1. RICHARDSON, S. CROWDER,
T. LONGMAN, B. LAW, C. RIVINGTON, E. DILLY, R. WITHY, C. AND R. WARE, S.
BAKER, T. PAYNE, A. SHUCKBURGH, 1. HINXMAN
MDCCLXIII
TWO TREATISES OF GOVERNMENT. IN THE FORMER THE FALSE PRINCIPLES
AND FOUNDATION OF SIR ROBERT FILMER AND HIS FOLLOWERS ARE
DETECTED AND OVERTHROWN. THE LATTER IS AN ESSAY CONCERNING THE
TRUE ORIGINAL EXTENT AND END OF CIVIL GOVERNMENT.
1764 EDITOR'S NOTE The present Edition of this Book has not only been collated with the
first three Editions, which were published during the Author's Life, but also has the Advantage
of his last Corrections and Improvements, from a Copy delivered by him to Mr. Peter Coste,
communicated to the Editor, and now lodged in Christ College, Cambridge.
CHAPTER: I., II., III., IV., V., VI., VII., VIII., IX., X., XI., XII., XIII., XIV., XV., XVI.,
XVII., XVIII., XIX.
PREFACE
Reader, thou hast here the beginning and end of a discourse concerning government; what
fate has otherwise disposed of the papers that should have filled up the middle, and were more
than all the rest, it is not worth while to tell thee. These, which remain, I hope are sufficient to
establish the throne of our great restorer, our present King William; to make good his title, in
the consent of the people, which being the only one of all lawful governments, he has more
fully and clearly, than any prince in Christendom; and to justify to the world the.
EPISTL~1
This document is an English translation of an epistle written by Nostradamus and published as a preface to his book of prophecies in 1568. In the epistle, Nostradamus dedicates his book to King Henry II of France and provides context for his prophetic writings. He explains that his prophecies come from natural instincts and astronomical calculations rather than strict rules of poetry. He provides summaries of some predictions covering events up to the year 1606 and beyond.
BOOK IIAn Excerpt from The Republicby Plato (360 B.C.) Link.docx
1) Glaucon outlines an argument that most people believe injustice is more profitable than justice but that justice is tolerated as the "lesser evil" due to laws and social agreements.
2) He proposes imagining that a just and unjust man are each given a magic ring that allows them to do whatever they want without consequences. This would prove that people are only just out of necessity rather than willingly.
3) Socrates asks Glaucon to describe in more detail how an entirely just life would differ from an entirely unjust life if both were isolated with no rewards or punishments for their actions.
ON HEROES, HERO-WORSHIP, AND THE HEROIC IN HISTORY
This document is a lecture by Thomas Carlyle on the topic of heroes and hero worship. In the introduction, Carlyle discusses how the history of the world is shaped by great men and their ideas. The first lecture focuses on Odin and Scandinavian mythology as the earliest form of heroism and religion, known as Paganism. Carlyle argues that Pagan religions were earnestly believed by their followers and not just allegories or quackery. He aims to understand the core truths and realities that gave rise to the diverse myths and beliefs of Paganism.
Sir thomas more, history of king richard iii, 1518
King Richard III had his two young nephews, the rightful heirs to the throne, murdered in the Tower of London. He sent Sir James Tyrell to carry out the deed. Tyrell had two men smother the princes in their beds by holding down featherbeds and pillows over their mouths. After they were dead, the bodies were buried under the stairwell by the murderers. Tyrell later confessed to the murders when being examined for treason against the new King Henry VII. The document laments the cruel deaths of the two innocent princes at the hands of their ambitious and unnatural uncle Richard III.
Hobbes Reading - Leviathon
Excerpts from Hobbes's Leviathon meant to illustrate his version of the social contract and its necessity. Questions follow the reading for helping guide the student into getting out of the reading what needs to be gotten.
Code Of Chivalry
Chivalry refers to the medieval system of knighthood and the ideals of bravery, courtesy, honor, and gallantry towards women. The word chivalry derives from the Latin word "caballus" meaning horse, as horses were prominently featured during the Age of Chivalry. A knight's code of chivalry included defending the church, protecting the weak, and engaging in warfare against non-Christian lands in a disciplined manner according to their vows. The code of chivalry can be summarized as consisting of 10 commandments governing a knight's faith, defense of the church, treatment of weaknesses, love of country, and engagement in just wars without mercy against enemies.
Code Of Chivalry
The document provides definitions and history of chivalry. Chivalry originated from the Latin word "caballus" meaning horse. During the Middle Ages, it referred to knighthood and the code of conduct expected of knights including bravery, honor, and defending the weak. The code of chivalry is described as having 10 commandments focusing on faith, defense of the church, generosity, and fighting against enemies of the church. Qualities like humility, justice, loyalty, courage and defending the vulnerable were also part of the chivalry code.
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The Apologyby PlatoI do not know, men of Athens, how my.docx
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1. Part One Renaissance IdeasAs Islam spread across large reg.docx
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The Project Gutenberg EBook of Second Treatise of Government, .docx
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BOOK IIAn Excerpt from The Republicby Plato (360 B.C.) Link.docx
BOOK IIAn Excerpt from The Republicby Plato (360 B.C.) Link.docx
ON HEROES, HERO-WORSHIP, AND THE HEROIC IN HISTORY
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Percentage of Completion Method
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Costs incurred
Percent of total expected costs
Revenue recognized
Income
2012
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- 1. CONCERNING THE WAY IN WHICH PRINCES SHOULD KEEP FAITH [*] "The present chapter has given greater offence than any other portion of Machiavelli's writings." Burd, "Il Principe," p. 297. Every one admits how praiseworthy it is in a prince to keep faith, and to live with integrity and not with craft. Nevertheless our experience has been that those princes who have done great things have held good faith of little account, and have known how to circumvent the intellect of men by craft, and in the end have overcome those who have relied on their word. You must know there are two ways of contesting,[*] the one by the law, the other by force; the first method is proper to men, the second to beasts; but because the first is frequently not sufficient, it is necessary to have recourse to the second. Therefore it is necessary for a prince to understand how to avail himself of the beast and the man. This has been figuratively taught to princes by ancient writers, who describe how Achilles and many other princes of old were given to the Centaur Chiron to nurse, who brought them up in his discipline; which means solely that, as they had for a teacher one who was half beast and half man, so it is necessary for a prince to know how to make use of both natures, and that one without the other is not durable. A prince, therefore,
- 2. being compelled knowingly to adopt the beast, ought to choose the fox and the lion; because the lion cannot defend himself against snares and the fox cannot defend himself against wolves. Therefore, it is necessary to be a fox to discover the snares and a lion to terrify the wolves. Those who rely simply on the lion do not understand what they are about. Therefore a wise lord cannot, nor ought he to, keep faith when such observance may be turned against him, and when the reasons that caused him to pledge it exist no longer. If men were entirely good this precept would not hold, but because they are bad, and will not keep faith with you, you too are not bound to observe it with them. Nor will there ever be wanting to a prince legitimate reasons to excuse this non-observance. Of this endless modern examples could be given, showing how many treaties and engagements have been made void and of no effect through the faithlessness of princes; and he who has known best how to employ the fox has succeeded best. [*] "Contesting," i.e. "striving for mastery." Mr Burd points out that this passage is imitated directly from Cicero's "De Officiis": "Nam cum sint duo genera decertandi, unum per disceptationem, alterum per vim; cumque illud proprium sit hominis, hoc beluarum; confugiendum est ad posterius, si uti non licet superiore."
- 3. But it is necessary to know well how to disguise this characteristic, and to be a great pretender and dissembler; and men are so simple, and so subject to present necessities, that he who seeks to deceive will always find someone who will allow himself to be deceived. One recent example I cannot pass over in silence. Alexander the Sixth did nothing else but deceive men, nor ever thought of doing otherwise, and he always found victims; for there never was a man who had greater power in asserting, or who with greater oaths would affirm a thing, yet would observe it less; nevertheless his deceits always succeeded according to his wishes,[*] because he well understood this side of mankind. [*] "Nondimanco sempre gli succederono gli inganni (ad votum)." The words "ad votum" are omitted in the Testina addition, 1550. Alexander never did what he said, Cesare never said what he did. Italian Proverb. Therefore it is unnecessary for a prince to have all the good qualities I have enumerated, but it is very necessary to appear to have them. And I shall dare to say this also, that to have them and always to observe them is injurious, and that to appear to have them is useful; to appear merciful, faithful, humane, religious, upright, and to be so, but with a mind so framed that should you require not to be so, you may be able and know how to change to the opposite.
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- 5. There is nothing more necessary to appear to have than this last quality, inasmuch as men judge generally more by the eye than by the hand, because it belongs to everybody to see you, to few to come in touch with you. Every one sees what you appear to be, few really know what you are, and those few dare not oppose themselves to the opinion of the many, who have the majesty of the state to defend them; and in the actions of all men, and especially of princes, which it is not prudent to challenge, one judges by the result. For that reason, let a prince have the credit of conquering and holding his state, the means will always be considered honest, and he will be praised by everybody; because the vulgar are always taken by what a thing seems to be and by what comes of it; and in the world there are only the vulgar, for the few find a place there only when the many have no ground to rest on. One prince[*] of the present time, whom it is not well to name, never preaches anything else but peace and good faith, and to both he is most hostile, and either, if he had kept it, would have deprived him of reputation and kingdom many a time. [*] Ferdinand of Aragon. "When Machiavelli was writing 'The Prince' it would have been clearly impossible to mention Ferdinand's
- 6. name here without giving offence." Burd's "Il Principe," p. 308.