CHAPTER II.: it may at times be the highest wisdom to simulate folly.

No one over displayed so much sagacity, or was esteemed so wise on account of any distinguished act, as Junius Brutus deserves to be esteemed for his simulation of folly. And

although Titus Livius gives but one reason that induced him to this simulation, namely, that he might live in greater security and preserve his patrimony, yet if we well consider his conduct we are led to believe that he had another reason, which was that by thus avoiding observation he would have a better chance of destroying the kings, and of liberating his country, whenever an opportunity should offer. And that such was really his thought may be seen, first, from his interpretation of the oracle of Apollo, when he pretended to have fallen and kissed the earth, hoping thereby to propitiate the gods to his projects; and afterwards, when on the occasion of the death of Lucretia, in the midst of the father, husband, and other relatives, he was the first to pluck the dagger from her breast and to make all present swear henceforth to suffer no king to reign in Rome.

All those who are dissatisfied with their ruler should take a lesson from this example of Brutus; they should measure and weigh well their strength, and if sufficiently powerful to be able to declare themselves his enemies, and to make open war against the prince, then they should take that course as the least dangerous and most honorable. But if their condition be such that their forces do not suffice for open war against the prince, then they should seek by every art to win his friendship, and for this purpose employ all possible means, such as adopting his tastes, and taking delight in all things that give him pleasure. Such intimacy will insure you tranquillity without any danger, and enable you to share the enjoyment of the prince’s good fortune with him, and at the same time afford you every convenience for satisfying your resentment. True, some people say that one should not keep so close to princes as to be involved in their ruin, nor so far away but what in case of their ruin you might thereby advance your own fortunes. This middle course would undoubtedly be the best to pursue, but as I believe that impossible, one of the above-described modes must be adopted, — either to go away from them entirely, or to attach yourself very closely to them; and whoever attempts any other way, even though he be a personage of distinction, exposes himself to constant danger. Nor will it do for him to say, “I do not care for anything; I desire neither honor nor profit; all I want is to live quietly and without trouble,” — for such excuses would not be admitted. Men of condition cannot

choose their way of living, and even if they did choose it sincerely and without ambition, they would not be believed; and were they to attempt to adhere to it, they would not be allowed to do so by others.

It is advisable then at times to feign folly, as Brutus did; and this is sufficiently done by praising, speaking, seeing, and doing things contrary to your way of thinking, and merely to please the prince. And as I have spoken of the sagacity of Brutus in recovering the liberty of Rome, let me now speak of his severity in maintaining it.