execution of his villainous design, Oliverotto gave a sumptuous entertainment, to which he invited his uncle Giovanni and all the principal citizens of Fermo. After the dinner and the other entertainments that are customary on such occasions, Oliverotto artfully started a grave discussion respecting the greatness of Pope Alexander VI and his son Cesare Borgia and their enterprises. When Giovanni and the others replied to his remarks, Oliverotto suddenly arose, saying that these things were only to be spoken of in private places, and withdrew to another room, whither Giovanni and the other citizens followed. No sooner had they seated themselves there, than some of Oliverotto's soldiers rushed out from concealment and massacred Giovanni and all the others.

After this murder Oliverotto mounted his horse, rode through the streets of Fermo, and besieged the supreme magistrates in the palace, who, constrained by fear, obeyed him, and formed a government of which Oliverotto made himself sovereign. And as all those who, as malcontents, might have injured him, had been put to death, Oliverotto fortified himself in his position with new institutions, both civil and military, so that for the space of a year, during which he held the sovereignty, he was not only secure in the city of Fermo, but had become formidable to all his neighbours; so that it would have been as difficult to overcome him as Agathocles, had he not allowed himself to be deceived by Cesare Borgia, when, as I have related, he entrapped the Orsini and the Vitelli at Sinigaglia, where Oliverotto was also taken and strangled, together with Vitellozzo, his master in valour and in villainy, just one year after he had committed parricide in having his uncle Giovanni Fogliani assassinated.

Some may wonder how it was that Agathocles, and others like him, after their infinite treason and cruelty, could live for any length of time securely in the countries whose sovereignty they had usurped, and even defend themselves successfully against external enemies, without any attempts on the part of their own citizens to conspire against them; whilst many others could not by means of cruelty maintain their state even in time of peace, much less in doubtful times of war. I believe that this happened according as the cruelties were well or ill applied; we may call cruelty well applied (if indeed we may call that well which in itself is evil) when it is committed once from necessity for selfprotection, and afterwards not persisted in, but converted as far as possible to the public good. III-applied cruelties are those which, though at first but few, yet increase with time rather than cease altogether. Those who adopt the first practice may, with the help of God and man, render some service to their state, as had been done by Agathocles; but those who adopt the latter course will not possibly be able to maintain themselves in their state. Whence it is to be noted that in taking possession of a state the conqueror should well reflect as to the harsh measures that may be necessary, and then execute them at a single blow, so as not to be obliged to renew them every day; and by thus not repeating them, to assure himself of the support of the inhabitants, and win them over to himself by benefits bestowed. And he who acts otherwise, either from timidity or from being badly advised, will be obliged ever to be sword in hand, and will never be able to rely upon his subjects, who in turn will not be able to rely upon him, because of the constant fresh wrongs committed by him. Cruelties should be committed all at once, as in that way each separate one is less felt, and gives less offence; benefits, on the other hand, should be conferred one at a time, for in that way they will be more appreciated. But above all a prince should live upon such terms with his subjects that no accident, either for good or for evil, should make him vary his conduct towards them. For when adverse times bring upon you the necessity for action, you will no longer be in time to do evil; and the good you may do will not profit you, because it will be regarded as having been forced from you, and therefore will bring you no thanks.