ne moves towards self-destruction rather than
             self-preservation. The fact is that a man who wants to act virtuously
             in every way necessarily comes to grief among so many who are not
             Machiavelli's morale is extremely down to earth. To him, morality is simply a tool for a prince to be used and discarded for the prince's own objectives. Likewise, he scorns those rulers who gain power by "rely[ing] on the goodwill and fortune of those who have elevated them... both these are capricious, unstable things" (21). Machiavelli believes that gaining the throne in such a way causes much unnecessary "exertion" for a prince (21). Therefore, the only suitable way for a prince to come to power is by the use of violent force and aggression. He lauds rulers who have retained power effortlessly by quick aggression, and criticizes those who have retained it tenuously in their attempts to be virtuous (21-22). He also believes that the use of deception is necessary in achieving and holding power, which he describes when he says, "if a prince wants to maintain his rule he must learn not to be so virtuous" (50). According to Machiavelli, since it is the prince's best inter!
             est to minimize his troubles, it is proper for him to act accordingly if the ends justify the means. Morality and virtue need not apply to one seeking a desirable mean, as long as the mean is meant to be good. He explains with the claim, "We can say that cruelty is used well" (30). This is the very essence of his bent morality.
             These same ideas can be found in Machiavelli's other work, "Mandragola," when one examines the comedy metaphorically. In the play, Ca
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