country on first arriving and in the time when men's minds are still hot and eager to defend themselves, and therefore the prince has still less to fear, for after some days, when people have cooled down, the damage is done, the evil has been suffered, and there is no remedy, so that they are the more ready to unite with their prince, as it appears that he is under an obligation to them, their houses having been burnt and their possessions ruined in his defence. It is the nature of men to be as much bound by the benefits that they confer as by those they receive. From which it follows that, everything considered, a prudent prince will not find it difficult to uphold the courage of his subjects both at the commencement and during a state of siege, if he possesses provisions and means to defend himself. CHAPTER XI OF ECCLESIASTICAL PRINCIPALITIES It now remains to us only to speak of ecclesiastical principalities, with regard to which the difficulties lie wholly before they are possessed. They are acquired either by ability or by fortune; but are maintained without either, for they are sustained by the ancient religious customs, which are so powerful and of such quality, that they keep their princes in power in whatever manner they proceed and live. These alone have a state without defending it, have subjects without governing them, and the states, not being defended, are not taken from them; the subjects not being governed do not disturb themselves, and neither think of nor are capable of alienating themselves from them. Only these principalities, therefore, are secure and happy. But as they are upheld by higher causes, which the human mind cannot attain to, I will abstain from speaking of them; for being exalted and maintained by God, it would be the work of a presumptuous and foolish man to discuss them.