In chapter six, Machiavelli features the specific significance of a ruler’s ability in choosing the destiny of another territory. Machiavelli urges rulers to assemble their triumphs without anyone else’s capacities, which gives a more grounded establishment than unpredictable fortune. In any case, Machiavelli surrenders that the two powers must work together, with fortune giving the chance to talented men to succeed. Machiavelli explores the harmony among the laws and arms, (24) breaking down the intersection of statecraft and armed power. He urges new sovereigns to help the risky work of state construction with the danger of power, which can be utilized viably to control the majority when words come up short, and are no longer helpful.
Furthermore, Machiavelli encourages new rulers to draw on their political and military ability while anchoring their positions, again cautioning that fortune – like the majority – is volatile and erratic. Rulers ought to stay away from—however much as could be expected—leaving matters of legislative issues and fighting to chance. Machiavelli writes that a state gained by a ruler’s natural expertise will demonstrate less demanding to keep control over (25). Additionally, Machiavelli draws attention regarding old precedents, which shows his very own learning and expertise. (24).
Machiavelli attracts consideration regarding antiquated precedents, which illustrates his very own learning and ability, those models were Moses, Cyrus, Romulus and Thesus. (25). These rulers got into power not just for being lucky, but for having talent as they have never ruled before. In finding a parity of influence in the midst of war and ethics, Machiavelli successfully shows through his work what a gainful and secure state should be with the control of a decent ruler, without the reliance on fortune to gather a domain. Machiavelli goes on to compare them to a more modern ruler, Heiro. Hiero, the King of Syracuse pursued Machiavelli’s suggestions with precise detail.
Maybe that was the problem? He was not relying on his talent, but merely trying to follow steps. He was fortunate at first (therefore, he got into power by being lucky, rather than having the talent) and was made king since the people truly required a leader. (27). From that point forward, it was all diligent work. He disposed of the old armed force, made another one, fashioned alliances, and severed the old ones, so at last, he was just depending on himself without anyone else’s control.
Chapter thirteen makes Heiro look a lot better than in chapter six, as in chapter six, Heiro was said to not have the natural talent and ability as the other older rulers, and Heiro was a “lesser example” than the others mentioned in the text. In the later chapter, Machiavelli then prides Heiro for his ability in making decisions regarding his troops and the Mercenaries. (62). Heiro knew that the Mercenaries did not have the best interest of others in mind, therefore it was a wise idea to change his troops. Now, this is one way of thinking about what Machiavelli says on the surface of the lines of The Prince.
But reading in-between can say a very different story. Machiavelli utilizes Hiero as a modern example of a ruler who came to leadership by his capacities as opposed to fortune. (67). Hiero was a private resident who rose to control due to his noteworthy leadership capacities. Hiero is an example of a ruler who relied on using his own troops. One can say that Machiavelli was trying to show how Heiro was able to rule the state without having to use God as mechanism of fear to get the citizens to obey, as Moses did.
Asked on by God, Moses submits a brilliant demonstration of political manipulation. He accumulates the faith of others to him, every one of the children of Levi, who are “on the Lord’s side”, and discloses to them a politically helpful lie. He energizes them to arm themselves, and says to them: “every one of you to slaughter your sibling, your companion, and your neighbour.
“Moses by then lies in empowering them saying the Lord, the God of Israel. In fact, Machiavelli implies that God never exhorted Moses to make this grisly course of action. It may be said that Machiavelli names Moses a model leader, unequivocally for his striking and fake summoning of God’s authorization. In Machiavelli’s eyes, Moses’ lies were a technique that gained him access to power. Moses was a great example of Machiavelli’s view of, “do what you can to succeed and gain power, but do so in a way where you will not fall as a result of this” (13, 25,…passim).
Machiavelli also goes on to compose his own record concerning the narrative of David and Goliath with relation to Heiro. In Machiavelli’s record of the story, David offers to go and battle the Philistine challenger Goliath. Saul gives David Saul’s own arms, “to give him soul.” (56) David puts them on, yet then declines them quickly saying that “with them he couldn’t give a decent record of himself, thus he would rather meet the adversary with his sling and his blade.” (56-57) The most striking contrast between Machiavelli’s record and the Biblical story is that David doesn’t reject them promptly, yet simply in the wake of seeing that they burden him and that he can’t utilize them legitimately. David isn’t worried about his ‘account’.
Additionally, the Bible expressly states in 1Sam 17:51 that David had no weapon other than his sling and the stones. In the wake of knocking Goliath down, David utilizes Goliath’s very own sword to execute and decapitate him. Why these distinctions? Machiavelli was not an indiscreet writer and likely was not oblivious of the Biblical record. He knows his less attentive readers will disregard this without notice, yet that the perusers who are focusing will acknowledge he is attempting to state something to them. The fundamental motivation behind the disparities, very likely, is to have them go about like a signal that Machiavelli wishes to make a point about David. He is influencing the reader to return to the story and contrast it with his record.
The individuals who do will see that David rejects the arms of others when it is unnecessary to him, however, takes them up when he can use them for himself when the previous owner is securely debilitated. The arms of another can only hurt one, except if one can make them his own.