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     Therefore�察 �do   not   let   our princes   accuse   fortune   for  the   loss   of   their 

principalities after so many years' possession�察�but rather their own sloth�察�

because in quiet times they never thought there could be a change ��it is a 

common defect in man not to make any provision in the calm against the 

tempest���察�and when afterwards the bad times came they thought of flight 



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and     not   of   defending       themselves�察     �and    they    hoped     that   the   people�察�

disgusted   with   the   insolence   of   the   conquerors�察  �would   recall   them。  This 

course�察�when others fail�察�may be good�察�but it is very bad to have neglected 

all other expedients for that�察�since you would never wish to fall because 

you trusted to be able to find someone later on to restore you。 This again 

either   does   not   happen�察  �or�察  �if   it   does�察  �it   will   not   be   for   your   security�察�

because      that   deliverance      is  of  no   avail   which     does    not   depend     upon 

yourself�察    �those    only    are  reliable�察   �certain�察  �and    durable     that  depend      on 

yourself and your valour。 



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                            CHAPTER XXV 



       WHAT FORTUNE CAN EFFECT IN HUMAN AFFAIRS AND 

                          HOW TO WITHSTAND HER 

     It is not unknown to me how many men have had�察�and still have�察�the 

opinion that the affairs of the world are in such wise governed by fortune 

and by God that men with their wisdom cannot direct them and that no one 

can even help them�察�and because of this they would have us believe that it 

is not necessary to labour much in affairs�察�but to let chance govern them。 

This   opinion   has   been   more   credited   in   our   times   because   of   the   great 

changes in affairs which have been seen�察�and may still be seen�察�every day�察�

beyond   all   human   conjecture。   Sometimes   pondering   over   this�察  �I   am   in 

some degree inclined to their opinion。 Nevertheless�察�not to extinguish our 

free will�察�I hold it to be true that Fortune is the arbiter of one´half of our 

actions�撮�*�А�but that she still leaves us to direct the other half�察�or perhaps a 

little less。 

     ��*�А�Frederick the Great was accustomed to say�此 �The older one gets the 

more   convinced   one   becomes   that   his   Majesty  King   Chance   does   three´ 

quarters     of  the  business    of   this  miserable    universe。;    Sorel's   ;Eastern 

Question。; 

     I   compare   her   to   one   of   those   raging   rivers�察  �which   when   in   flood 

overflows the plains�察�sweeping away trees and buildings�察�bearing away the 

soil from place to place�察�everything flies before it�察�all yield to its violence�察�

without being able in any way to withstand it�察�and yet�察�though its nature be 

such�察�it does not follow therefore that men�察�when the weather becomes fair�察�

shall   not   make    provision�察   �both   with   defences    and   barriers�察  �in  such   a 

manner that�察  �rising   again�察  �the   waters   may pass   away  by  canal�察  �and   their 

force   be   neither   so   unrestrained   nor   so   dangerous。   So   it   happens   with 

fortune�察�who shows her power where valour has not prepared to resist her�察�

and thither she turns her forces where she knows that barriers and defences 

have not been raised to constrain her。 

     And if you will consider Italy�察�which is the seat of these changes�察�and 

which   has   given   to   them   their   impulse�察  �you   will   see   it   to   be   an   open 

country   without      barriers   and   without    any   defence。   For   if  it  had  been 



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defended by proper valour�察�as are Germany�察�Spain�察�and France�察�either this 

invasion would not have made the great changes it has made or it would 

not    have    come     at  all。  And    this  I  consider     enough     to  say   concerning 

resistance to fortune in general。 

     But confining myself more to the particular�察�I say that a prince may be 

seen     happy     to´day    and   ruined     to´morrow      without     having     shown     any 

change      of  disposition     or   character。    This�察  �I  believe�察   �arises   firstly   from 

causes that have already been discussed at length�察�namely�察�that the prince 

who relies entirely on fortune is lost when it changes。 I believe also that he 

will   be   successful   who   directs   his   actions   according   to   the   spirit   of   the 

times�察�and that he whose actions do not accord with the times will not be 

successful。   Because   men   are   seen�察  �in   affairs   that   lead   to   the   end   which 

every   man      has   before    him�察  �namely�察     �glory   and   riches�察   �to   get  there   by 

various     methods�察     �one   with    caution�察   �another    with    haste�察  �one   by   force�察�

another by  skill�察  �one   by  patience�察  �another   by  its   opposite�察  �and   each   one 

succeeds in reaching the goal by a different method。 One can also see of 

two cautious men the one attain his end�察�the other fail�察�and similarly�察�two 

men      by   different    observances       are   equally     successful�察    �the   one    being 

cautious�察     �the  other    impetuous�察     �all   this  arises   from     nothing    else   than 

whether or   not   they  conform  in   their   methods   to   the   spirit   of   the   times。 

This   follows   from   what   I   have   said�察  �that   two   men   working   differently 

bring about the same effect�察�and of two working similarly�察�one attains his 

object and the other does not。 

     Changes   in   estate   also   issue   from   this�察  �for   if�察  �to   one   who   governs 

himself   with   caution   and   patience�察  �times   and   affairs   converge   in   such   a 

way that his administration is successful�察�his fortune is made�察�but if times 

and affairs change�察�he is ruined if he does not change his course of action。 

But   a   man   is   not   often   found   sufficiently   circumspect   to   know   how   to 

accommodate himself to the change�察�both because he cannot deviate from 

what nature inclines him to do�察�and also because�察�having always prospered 

by acting in one way�察�he cannot be persuaded that it is well to leave it�察�and�察�

therefore�察�the cautious man�察�when it is time to turn adventurous�察�does not 

know  how  to   do   it�察  �hence he   is   ruined�察�but   had he   changed his   conduct 

with the times fortune would not have changed。 



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     Pope Julius the Second went to work impetuously in all his affairs�察�and 

found the times and circumstances conform so well to that line of action 

that   he   always    met   with    success。   Consider     his  first  enterprise    against 

Bologna�察�Messer Giovanni Bentivogli being still alive。 The Venetians were 

not agreeable to it�察�nor was the King of Spain�察�and he had the enterprise 

still under discussion with the King of France�察�nevertheless he personally 

entered upon the expedition with his accustomed boldness and energy�察�a 

move   which   made   Spain   and   the Venetians   stand   irresolute   and   passive�察�

the   latter   from   fear�察  �the   former   from   desire   to   recover   the   kingdom   of 

Naples�察�on the other hand�察�he drew after him the King of France�察�because 

that king�察�having observed the movement�察�and desiring to make the Pope 

his friend so as to humble the Venetians�察�found it impossible to refuse him。 

Therefore   Julius   with   his   impetuous   action   accomplished   what   no   other 

pontiff with simple human wisdom could have done�察�for if he had waited 

in Rome until he could get away�察�with his plans arranged and everything 

fixed�察   �as   any   other   pontiff    would    have    done�察   �he   would    never    have 

succeeded。   Because   the   King   of   France   would   have   made   a   thousand 

excuses�察�and the others would have raised a thousand fears。 

     I will leave his other actions alone�察�as they were all alike�察�and they all 

succeeded�察  �for   the   shortness   of   his   life   did   not   let   him   experience   the 

contrary�察    �but   if  circumstances      had    arisen   which     required    him   to   go 

cautiously�察  �his   ruin   would   have   followed�察  �because   he   would   never   have 

deviated from those ways to which nature inclined him。 

     I   conclude�察    �therefore    that�察 �fortune    being    changeful     and    mankind 

steadfast   in   their   ways�察  �so   long   as   the   two   are   in   agreement   men   are 

successful�察�b

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