Epistle Dedicatory 5 



Inasmuch therefore as so many senses are requisite 

 in the head, which is set over one body alone, how 

 many senses and what a wealth of wisdom and learn- 

 ing are demanded from that head, to whom more than 

 three hundred thousand bodies are given in charge ? 

 But if any should chance to answer that learning and 

 wisdom are needed not in the Prince, but only in 

 those who are his councillors, I should consider it 

 fitting that he for such a reply should be set, accom- 

 panied by four guides, in the midst of a wood tangled 

 with briers and thorns, and dangerous with its pits 

 and ditches, deprived of all his senses, except that 

 of touch, and should tell us whether he preferred to 

 use his own senses or those of others : or whether it 

 would be safer for him to be led by the senses of 

 his doubting guides or by his own ; and in what way 

 he, being blind and deaf, and destitute of smell and 

 taste, could determine whether his guides were blind 

 or able to see. 



I fail not to confess that the highest wisdom, and 

 learning of no common sort, are requisite in coun- 

 cillors, but not in them alone ; for if they who are 

 the advisers of the Prince, give good counsel for 

 the time, and afterwards prompt him ill to his de- 

 struction, as we read that Achitofel did in the case 

 of Absalom, how shall he smell out and detect their 

 fatal advice, unless he either excels or at least equals 

 his councillors in learning and wisdom ? Wherefore 

 not only in councillors but in the Prince himself are 

 learning and wisdom requisite. There are not want- 

 ing those who think it enough for a Prince, as matters 

 in which he should surpass other mortals, if he out- 

 shines his subjects in royal garb, in riches, in resources, 

 in cunningly striking the lyre, and in skilfully throwing 

 the spear ; but all the bravest and wisest kings have 



