Chapter 6 of The Prince is titled “Of New Principalities That Are Acquired Through One's Arms and Virtue.” Machiavelli presents these principalities, which are “altogether new both in prince and in state,” as the “greatest examples” (P 6). Yet these men are not merely the greatest princes: the preeminent examples in chapter 6 are all religious and political innovators, or prophets—a fact Machiavelli casually discloses in the second half of the chapter. By attributing the accomplishments of these prophets to their own virtue and arms, Machiavelli's title ignores the alleged intercession of divine power that is reputed to have aided each of these men.

Machiavelli names Moses, Cyrus, Romulus, and Theseus as the most excellent examples. They introduced “new orders” (P 6) that would result in great civilizations: Judaism, Persia, Rome, and Greece. This list of seminal politico-religious figures of the West is, however, incomplete. Machiavelli neglects to consider two crucially important prophets: Jesus Christ and Muhammad. Why? They founded the two most dominant religions of the day. As Machiavelli was writing The Prince, Italy was surrounded entirely by Christians and Muslims. Machiavelli lived within Christendom. Machiavelli's silence about these founders is rendered only stranger by his decision to discuss two inferior examples in chapter 6: Brother Girolamo Savonarola and Hiero of Syracuse. He contrasts these men with the excellent prophetic founders, citing Savonarola as a failure whose demise demonstrates the crucial requirements of successful prophecy and Hiero as a “lesser example” (P 6) of the four named above. The inclusion of these inferior examples highlights Machiavelli's silence about Christ and Muhammad, but especially Christ. How does the Prince of Peace compare to these “most excellent” (P 6) new princes?

In chapter 6, Machiavelli's implied critique of Christ emerges gradually. In sharp contrast to the last line of chapter 4, and consistent with Machiavelli's revised teaching in chapter 5, Machiavelli says that in altogether new principalities, one encounters more or less difficulty depending on the degree to which one possesses virtue. Some fortune—representing an initial opportunity—is necessary to even these men, but Machiavelli insists that “he who has relied less on fortune has maintained himself more” (P 6). Virtue, a term that Machiavelli has used sparingly thus far, appears here to be identical with self-reliance—or relative freedom from fortune.