Chapter XVIII: How Princes Should Keep Faith Every one understands how praiseworthy it is in a Prince to keep faith, and to live uprightly and not craftily. Nevertheless, we see from what has taken place in our own days that Princes who have set little store by their word, but have known how to overreach men by their cunning, have accomplished great things, and in the end got the better of those who trusted to honest dealing. Be it known, then, that there are two ways of contending, one in accordance with the laws, the other by force; the first of which is proper to men, the second to beasts. But since the first method is often ineffectual, it becomes necessary to resort to the second. A Prince should, therefore, understand how to use well both the man and the beast. And this lesson has been covertly taught by the ancient writers, who relate how Achilles and many others of these old Princes were given over to be brought up and trained by Chiron the Centaur; since the only meaning of their having for instructor one who was half man and half beast is, that it is necessary for a Prince to know how to use both natures, and that the one without the other has no stability. But since a Prince should know how to use the beast’s nature wisely, he ought of beasts to choose both the lion and the fox; for the lion cannot guard himself from the toils, nor the fox from wolves. He must therefore be a fox to discern toils, and a lion to drive off wolves. To rely wholly on the lion is unwise; and for this reason a prudent Prince neither can nor ought to keep his word when to keep it is hurtful to him and the causes which led him to pledge it are removed. If all men were good, this would not be good advice, but since they are dishonest and do not keep faith with you, you in return, need not keep faith with them; and no prince was ever at a loss for plausible reasons to cloak a breach of faith. Of this numberless recent instances could be given, and it might be shown how many solemn treaties and engagements have been rendered inoperative and idle through want of faith in Princes, and that he who was best known to play the fox has had the best success. It is necessary, indeed, to put a good colour on this nature, and to be skilful in simulating and dissembling. But men are so simple, and governed so absolutely by their present needs, that he who wishes to deceive will never fail in finding willing dupes. One recent example I will not omit. Pope Alexander VI had no care or thought but how to deceive, and always found material to work on. No man ever had a more effective manner of asseverating, or made promises with more solemn protestations, or observed them less. And yet, because he understood this side of human nature, his frauds always succeeded. It is not essential, then, that a Prince should have all the good qualities which I have enumerated above, but it is most essential that he should seem to have them; I will even venture to affirm that if he has and invariably practises them all, they are hurtful, whereas the appearance of having them is useful. Thus, it is well to seem merciful, faithful, humane, religious, and upright, and also to be so; but the mind should remain so balanced that were it needful not to be so, you should be able and know how to change to the contrary. And you are to understand that a Prince, and most of all a new Prince, cannot observe all those rules of conduct in respect whereof men are accounted good, being often forced, in order to preserve his Princedom, to act in opposition to good faith, charity, humanity, and religion. He must therefore keep his mind ready to shift as the winds and tides of Fortune turn, and, as I have already said, he ought not to quit good courses if he can help it, but should know how to follow evil courses if he must. A Prince should therefore be very careful that nothing ever escapes his lips which is not replete with the five qualities above named, so that to see and hear him, one would think him the embodiment of mercy, good faith, integrity, humanity, and religion. And there is no virtue which it is more necessary for him to seem to possess than this last; because men in general judge rather by the eye than by the hand, for every one can see but few can touch. Every one sees what you seem, but few know what you are, and these few dare not oppose themselves to the opinion of the many who have the majesty of the State to back them up. Moreover, in the actions of all men, and most of all of Princes, where there is no tribunal to which we can appeal, we look to results. Wherefore if a Prince succeeds in establishing and maintaining his authority, the means will always be judged honourable and be approved by every one. For the vulgar are always taken by appearances and by results, and the world is made up of the vulgar, the few only finding room when the many have no longer ground to stand on. A certain Prince of our own days, whose name it is as well not to mention, is always preaching peace and good faith, although the mortal enemy of both; and both, had he practised them as he preaches them, would, oftener than once, have lost him his kingdom and authority. Having now spoken of the chief of the qualities above referred to, the rest I shall dispose of briefly with these general remarks, that a Prince, as has already in part been said, should consider how he may avoid such courses as would make him hated or despised; and that whenever he succeeds in keeping clear of these, he has performed his part, and runs no risk though he incur other infamies. A Prince, as I have said before, sooner becomes hated by being rapacious and by interfering with the property and with the women of his subjects, than in any other way. From these, therefore, he should abstain. For so long as neither their property nor their honour is touched, the mass of mankind live contentedly, and the Prince has only to cope with the ambition of a few, which can in many ways and easily be kept within bounds. A Prince is despised when he is seen to be fickle, frivolous, effeminate, pusillanimous, or irresolute, against which defects he ought therefore most carefully to guard, striving so to bear himself that greatness, courage, wisdom, and strength may appear in all his actions. In his private dealings with his subjects his decisions should be irrevocable, and his reputation such that no one would dream of overreaching or cajoling him. The Prince who inspires such an opinion of himself is greatly esteemed, and against one who is greatly esteemed conspiracy is difficult; nor, when he is known to be an excellent Prince and held in reverence by his subjects, will it be easy to attack him. For a Prince is exposed to two dangers, from within in respect of his subjects, from without in respect of foreign powers. Against the latter he will defend himself with good arms and good allies, and if he have good arms he will always have good allies; and when things are settled abroad, they will always be settled at home, unless disturbed by conspiracies; and even should there be hostility from without, if he has taken those measures, and has lived in the way I have recommended, and if he never abandons hope, he will withstand every attack; as I have said was done by Nabis the Spartan. As regards his own subjects, when affairs are quiet abroad, he has to fear they may engage in secret plots; against which a Prince best secures himself when he escapes being hated or despised, and keeps on good terms with his people; and this, as I have already shown at length, it is essential he should do. Not to be hated or despised by the body of his subjects, is one of the surest safeguards that a Prince can have against conspiracy. For he who conspires always reckons on pleasing the people by putting the Prince to death; but when he sees that instead of pleasing he will offend them, he cannot summon courage to carry out his design. For the difficulties that attend conspirators are infinite, and we know from experience that while there have been many conspiracies, few of them have succeeded. He who conspires cannot do so alone, nor can he assume as his companions any save those whom he believes to be discontented; but so soon as you impart your design to a discontented man, you supply him with the means of removing his discontent, since by betraying you he can procure for himself every advantage; so that seeing on the one hand certain gain, and on the other a doubtful and dangerous risk, he must either be a rare friend to you, or the mortal enemy of his Prince, if he keep your secret. To put the matter shortly, I say that on the side of the conspirator there are distrust, jealousy, and dread of punishment to deter him, while on the side of the Prince there are the laws, the majesty of the throne, the protection of friends and of the government to defend him; to which if the general good-will of the people be added, it is hardly possible that any should be rash enough to conspire. For while in ordinary cases, the conspirator has ground for fear only before the execution of his villainy, in this case he has also cause to fear after the crime has been perpetrated, since he has the people for his enemy, and is thus cut off from every hope of shelter. Of this, endless instances might be given, but I shall content myself with one that happened within the recollection of our fathers. Messer Annibale Bentivoglio, Lord of Bologna and grandfather of the present Messer Annibale, was conspired against and murdered by the Canneschi, leaving behind none belonging to him save Messer Giovanni, then an infant in arms. Immediately upon the murder, the people rose and put all the Canneschi to death. This resulted from the general goodwill with which the House of the Bentivogli was then regarded in Bologna; which feeling was so strong, that when upon the death of Messer Annibale no one was left who could govern the State, there being reason to believe that a descendant of the family (who up to that time had been thought to be the son of a smith), was living in Florence, the citizens of Bologna came there for him, and entrusted him with the government of their city; which he retained until Messer Giovanni was old enough to govern. To be brief, a Prince has little to fear from conspiracies when his subjects are well disposed towards him; but when they are hostile and hold him in detestation, he has then reason to fear everything and every one. And well ordered States and wise Princes have provided with extreme care that the nobility shall not be driven to desperation, and that the commons shall be kept satisfied and contented; for this is one of the most important matters that a Prince has to look to. Among the well ordered and governed Kingdoms of our day is that of France, wherein we find an infinite number of wise institutions, upon which depend the freedom and the security of the King, and of which the most important are the Parliament and its authority. For he who gave its constitution to this Realm, knowing the ambition and arrogance of the nobles, and judging it necessary to bridle and restrain them, and on the other hand knowing the hatred, originating in fear, entertained against them by the commons, and desiring that they should be safe, was unwilling that the responsibility for this should rest on the King; and to relieve him of the ill-will which he might incur with the nobles by favouring the commons, or with the commons by favouring the nobles, appointed a third party to be arbitrator, who without committing the King, might depress the nobles and uphold the commons. Nor could there be any better, wiser, or surer safeguard for the King and the Kingdom. And hence we may draw another notable lesson, namely, that Princes should devolve on others those matters that entail responsibility, and reserve to themselves those that relate to grace and favour. And again I say that a Prince should esteem the great, but must not make himself odious to the people. To some it may perhaps appear, that if the lives and deaths of many of the Roman Emperors be considered, they offer examples opposed to the views expressed by me; since we find that some among them who had always lived good lives, and shown themselves possessed of great qualities, were nevertheless deposed and even put to death by their subjects who had conspired against them. In answer to such objections, I shall examine the characters of several Emperors, and show that the causes of their downfall were in no way different from those which I have indicated. In doing this I shall submit for consideration such matters only as must strike every one who reads the history of these times; and it will be enough for my purpose to take those Emperors who reigned from the time of Marcus the Philosopher to the time of Maximinus, who were, inclusively, Marcus, Commodus his son, Pertinax, Julianus, Severus, Caracalla his son, Macrinus, Heliogabalus, Alexander, and Maximinus. In the first place, then, we have to note that while in other Princedoms the Prince has only to contend with the ambition of the nobles and the insubordination of the people, the Roman Emperors had a further difficulty to encounter in the cruelty and rapacity of their soldiers, which were so distracting as to cause the ruin of many of these Princes. For it was hardly possible for them to satisfy both the soldiers and the people; the latter loving peace and therefore preferring sober Princes, while the former preferred a Prince of a warlike spirit, however harsh, haughty, or rapacious; being willing that he should exercise these qualities against the people, as the means of procuring for themselves double pay, and indulging their greed and cruelty. Whence it followed that those Emperors who had not inherited or won for themselves such authority as enabled them to keep both people and soldiers in check, were always ruined. The most of them, and those especially who came to the Empire new and without experience, seeing the difficulty of dealing with these conflicting humours, set themselves to satisfy the soldiers, and made little account of offending the people. And for them this was a necessary course to take; for as Princes cannot escape being hated by some, they should, in the first place, endeavour not to be hated by a class; failing in which, they must do all they can to escape the hatred of that class which is the stronger. Wherefore those Emperors who, by reason of their newness, stood in need of extraordinary support, sided with the soldiery rather than with the people; a course which turned out advantageous or otherwise, according as the Prince knew, or did not know, how to maintain his authority over them. From the causes indicated it resulted that Marcus, Pertinax, and Alexander, being Princes of a temperate disposition, lovers of justice, enemies of cruelty, gentle, and kindly, had all, save Marcus, an unhappy end. Marcus alone lived and died honoured in the highest degree; and this because he had succeeded to the Empire by right of inheritance, and not through the favour either of the soldiery or of the people; and also because, being endowed with many virtues which made him revered, he kept, while he lived, both factions within bounds, and was never either hated or despised. But Pertinax was chosen Emperor against the will of the soldiery, who being accustomed to a licentious life under Commodus, could not tolerate the stricter discipline to which his successor sought to bring them back. And having thus made himself hated, and being at the same time despised by reason of his advanced age, he was ruined at the very outset of his reign. And here it is to be noted that hatred is incurred as well on account of good actions as of bad; or which reason, as I have already said, a Prince who would maintain his authority is often compelled to be other than good. For when the class, be it the people, the soldiers, or the nobles, on whom you judge it necessary to rely for your support, is corrupt, you must needs adapt yourself to its humours, and satisfy these, in which case virtuous conduct will only prejudice you. Let us now come to Alexander, who was so just a ruler that among the praises ascribed to him it is recorded, that, during the fourteen years he held the Empire, no man was ever put to death by him without trial. Nevertheless, being accounted effeminate, and thought to be governed by his mother, he fell into contempt, and the army conspiring against him, slew him. When we turn to consider the characters of Commodus, Severus, and Caracalla, we find them all to have been most cruel and rapacious Princes, who to satisfy the soldiery, scrupled not to inflict every kind of wrong upon the people. And all of them, except Severus, came to a bad end. But in Severus there was such strength of character, that, keeping the soldiers his friends, he was able, although he oppressed the people, to reign on prosperously to the last; because his great qualities made him so admirable in the eyes both of the people and the soldiers, that the former remained in a manner amazed and awestruck, while the latter were respectful and contented. And because his actions, for one who was a new Prince, were thus remarkable, I will point out shortly how well he understood to play the part both of the lion and of the fox, each of which natures, as I have observed before, a Prince should know how to assume. Knowing the indolent disposition of the idius Julianus=” originalAttribute=”>, Severus persuaded the army which he commanded in Illyria that it was their duty to go to Rome to avenge the death of Pertinax, who had been slain by the Pretorian guards. Under this pretext, and without disclosing his design on the Empire, he put his army in march, and reached Italy before it was known that he had set out. On his arrival in Rome, the Senate, through fear, elected him Emperor and put Julianus to death. After taking this first step, two obstacles still remained to his becoming sole master of the Empire; one in Asia, where Niger who commanded the armies of the East had caused himself to be proclaimed Emperor; the other in the West, where Albinus, who also aspired to the Empire, was in command. And as Severus judged it dangerous to declare open war against both, he resolved to proceed against Niger by arms, and against Albinus by artifice. To the latter, accordingly, he wrote, that having been chosen Emperor by the Senate, he desired to share the dignity with him; that he therefore sent him the title of Caesar, and in accordance with a resolution of the Senate assumed him as his colleague. All which statements Albinus accepted as true. But so soon as Severus had defeated and slain Niger, and restored tranquillity in the East, returning to Rome he complained in the Senate that Albinus, all unmindful of the favours he had received from him, had treacherously sought to destroy him; for which cause he was compelled to go and punish his ingratitude. Whereupon he set forth to seek Albinus in Gaul, where he at once deprived him of his dignities and his life. Whoever, therefore, examines carefully the actions of this Emperor, will find in him all the fierceness of the lion and all the craft of the fox, and will note how he was feared and respected by the people, yet not hated by the army, and will not be surprised that though a new man, he was able to maintain his hold of so great an Empire. For the splendour of his reputation always shielded him from the odium which the people might otherwise have conceived against him by reason of his cruelty and rapacity. Caracalla, his son, was likewise a man of great parts, endowed with qualities that made him admirable in the sight of the people, and endeared him to the army, being of a warlike spirit, most patient of fatigue, and contemning all luxury in food and every other effeminacy. Nevertheless, his ferocity and cruelty were so extravagant and unheard of (he having put to death a vast number of the inhabitants of Rome at different times, and the whole of those of Alexandria at a stroke), that he came to be detested by all the world, and so feared even by those whom he had about him, that at the last he was slain by a centurion in the midst of his army. And here let it be noted that deaths like this which are the result of a deliberate and fixed resolve, cannot be escaped by Princes, since any one who disregards his own life can effect them. A Prince, however, needs the less to fear them as they are seldom attempted. The only precaution he can take is to avoid doing grave wrong to any of those who serve him, or whom he has near him as officers of his Court, a precaution which Caracalla neglected in putting to a shameful death the brother of this centurion, and in using daily threats against the man himself, whom he nevertheless retained as one of his bodyguard. This, as the event showed, was a rash and fatal course. We come next to Commodus, who, as he took the Empire by hereditary right, ought to have held it with much ease. For being the son of Marcus, he had only to follow in his father’s footsteps to content both the people and the soldiery. But being of a cruel and brutal nature, to sate his rapacity at the expense of the people, he sought support from the army, and indulged it in every kind of excess. On the other hand, by an utter disregard of his dignity, in frequently descending into the arena to fight with gladiators, and by other base acts wholly unworthy of the Imperial station, he became contemptible in the eyes of the soldiery; and being on the one hand hated, on the other despised, was at last conspired against and murdered. The character of Maximinus remains to be touched upon. He was of a very warlike disposition, and on the death of Alexander, of whom we have already spoken, was chosen Emperor by the army who had been displeased with the effeminacy of that Prince. But this dignity he did not long enjoy, since two causes concurred to render him at once odious and contemptible; the one the baseness of his origin, he having at one time herded sheep in Thrace, a fact well known to all, and which led all to look on him with disdain; the other that on being proclaimed Emperor, delaying to repair to Rome and enter on possession of the Imperial throne, he incurred the reputation of excessive cruelty by reason of the many atrocities perpetrated by his prefects in Rome and other parts of the Empire. The result was that the whole world, stirred at once with scorn of his mean birth and with the hatred which the dread of his ferocity inspired, combined against him, Africa leading the way, the Senate and people of Rome and the whole of Italy following. In which conspiracy his own army joined. For they, being engaged in the siege of Aquileja and finding difficulty in reducing it, disgusted with his cruelty, and less afraid of him when they saw so many against him, put him to death. I need say nothing of Heliogabalus, Macrinus, or Julianus, all of whom being utterly despicable, came to a speedy downfall, but shall conclude these remarks by observing, that the Princes of our own days are less troubled with the difficulty of having to make constant efforts to keep their soldier in good humour. For though they must treat them with some indulgence, the need for doing so is soon over, since none of these Princes possesses a standing army which, like the armies of the Roman Empire, has strengthened with the growth of his government and the administration of his State. And if it was then necessary to satisfy the soldiers rather than the people, because the soldiers were more powerful than the people, now it is more necessary for all Princes, except the Turk and the Soldan, to satisfy the people rather than the soldiery, since the former are more powerful than the latter. I except the Turk because he has always about him some twelve thousand foot soldiers and fifteen thousand horse, on whom depend the security and strength of his kingdom, and with whom he must needs keep on good terms, all regard for the people being subordinate. The government of the Soldan is similar, so that he too being wholly in the hands of his soldiers, must keep well with them without regard to the people. And here you are to note that the State of the Soldan, while it is unlike all other Princedoms, resembles the Christian Pontificate in this, that it can neither be classed as new, nor as hereditary. For the sons of a Soldan who dies do not succeed to the kingdom as his heirs, but he who is elected to the post by those who have authority to make such elections. And this being the ancient and established order of things, the Princedoms cannot be accounted new, since none of the difficulties that attend new Princedoms are found in it. For although the Prince be new, the institutions of the State are old, and are so contrived that the elected Prince is accepted as though he were an hereditary Sovereign. But returning to the matter in hand, I say that whoever reflects on the above reasoning will see that either hatred or contempt was the ruin of the Emperors whom I have named; and will also understand how it happened that some taking one way and some the opposite, one only by each of these roads came to a happy, and all the rest to an unhappy end. Because for Pertinax and Alexander, they being new Princes, it was useless and hurtful to try to imitate Marcus, who was an hereditary Prince; and similarly for Caracalla, Commodus, and Maximinus it was a fatal error to imitate Severus, since they lacked the qualities that would have enabled them to tread in his footsteps. In short, a Prince new to the Princedom cannot imitate the actions of Marcus, nor is it necessary that he should imitate all those of Severus; but he should borrow from Severus those parts of his conduct which are needed to serve as a foundation for his government, and from Marcus those suited to maintain it, and render it glorious when once established. To govern more securely some Princes have disarmed their subjects, others have kept the towns subject to them divided by factions; some have fostered hostility against themselves, others have sought to gain over those who at the beginning of their reign were looked on with suspicion; some have built fortresses, others have dismantled and destroyed them; and though no definite judgment can be pronounced respecting any of these methods, without regard to the special circumstances of the State to which it is proposed to apply them, I shall nevertheless speak of them in as comprehensive a way as the nature of the subject will admit. It has never chanced that any new Prince has disarmed his subjects. On the contrary, when he has found them unarmed he has always armed them. For the arms thus provided become yours, those whom you suspected grow faithful, while those who were faithful at the first, continue so, and from your subjects become your partisans. And though all your subjects cannot be armed, yet if those of them whom you arm be treated with marked favour, you can deal more securely with the rest. For the difference which those whom you supply with arms perceive in their treatment, will bind them to you, while the others will excuse you, recognizing that those who incur greater risk and responsibility merit greater rewards. But by disarming, you at once give offence, since you show your subjects that you distrust them, either as doubting their courage, or as doubting their fidelity, each of which imputations begets hatred against you. Moreover, as you cannot maintain yourself without arms you must have recourse to mercenary troops. What these are I have already shown, but even if they were good, they could never avail to defend you, at once against powerful enemies abroad and against subjects whom you distrust. Wherefore, as I have said already, new Princes in new Princedoms have always provided for their being armed; and of instances of this History is full. But when a Prince acquires a new State, which thus becomes joined on like a limb to his old possessions, he must disarm its inhabitants, except such of them as have taken part with him while he was acquiring it; and even these, as time and occasion serve, he should seek to render soft and effeminate; and he must so manage matters that all the arms of the new State shall be in the hands of his own soldiers who have served under him in his ancient dominions. Our forefathers, even such among them as were esteemed wise, were wont to say that ’Pistoja was to be held by feuds, and Pisa by fortresses,’ and on this principle used to promote dissensions in various subject towns with a view to retain them with less effort. At a time when Italy was in some measure in equilibrium, this may have been a prudent course to follow; but at the present day it seems impossible to recommend it as a general rule of policy. For I do not believe that divisions purposely caused can ever lead to good; on the contrary, when an enemy approaches, divided cities are lost at once, for the weaker faction will always side with the invader, and the other will not be able to stand alone. The Venetians, influenced as I believe by the reasons above mentioned, fostered the factions of Guelf and Ghibelline in the cities subject to them; and though they did not suffer blood to be shed, fomented their feuds, in order that the citizens having their minds occupied with these disputes might not conspire against them. But this, as we know, did not turn out to their advantage, for after their defeat at Vaila, one of the two factions, suddenly taking courage, deprived them of the whole of their territory. Moreover methods like these argue weakness in a Prince, for under a strong government such divisions would never be permitted, since they are profitable only in time of peace as an expedient whereby subjects may be more easily managed; but when war breaks out their insufficiency is demonstrated. Doubtless, Princes become great by vanquishing difficulties and opposition, and Fortune, on that account, when she desires to aggrandize a new Prince, who has more need than an hereditary Prince to win reputation, causes enemies to spring up, and urges them on to attack him, to the end that he may have opportunities to overcome them, and make his ascent by the very ladder which they have planted. For which reason, many are of the opinion that a wise Prince, when he has the occasion, ought dexterously to promote hostility to himself in certain quarters, in order that his greatness may be enhanced by crushing it. Princes, and new Princes especially, have found greater fidelity and helpfulness in those whom, at the beginning of their reign, they have held in suspicion, than in those who at the outset have enjoyed their confidence; and Pandolfo Petrucci, Lord of Siena, governed his State by the instrumentality of those whom he had at one time distrusted, in preference to all others. But on this point it is impossible to lay down any general rule, since the course to be followed varies with the circumstances. This only I will say, that those men who at the beginning of a reign have been hostile, if of a sort requiring support to maintain them, may always be won over by the Prince with much ease, and are the more bound to serve him faithfully because they know that they have to efface by their conduct the unfavourable impression he had formed of them; and in this way a Prince always obtains better help from them, than from those who serving him in too complete security neglect his affairs. And since the subject suggests it, I must not fail to remind the Prince who acquires a new State through the favour of its inhabitants, to weigh well what were the causes which led those who favoured him to do so; and if it be seen that they have acted not from any natural affection for him, but merely out of discontent with the former government, that he will find the greatest difficulty in keeping them his friends, since it will be impossible for him to content them. Carefully considering the cause of this, with the aid of examples taken from times ancient and modern, he will perceive that it is far easier to secure the friendship of those who being satisfied with things as they stood, were for that very reason his enemies, than of those who sided with him and aided him in his usurpation only because they were discontented. It has been customary for Princes, with a view to hold their dominions more securely, to build fortresses which might serve as a curb and restraint on such as have designs against them, and as a safe refuge against a first onset. I approve this custom, because it has been followed from the earliest times. Nevertheless, in our own days, Messer Niccolo Vitelli thought it prudent to dismantle two fortresses in Città di Castello in order to secure that town: and Guido Ubaldo, Duke of Urbino, on returning to his dominions, whence he had been driven by Cesare Borgia, razed to their foundations the fortresses throughout the Dukedom, judging that if these were removed, it would not again be so easily lost. A like course was followed by the Bentivogli on their return to Bologna. Fortresses, therefore, are useful or no, according to circumstances, and if in one way they benefit, in another they injure you. We may state the case thus: the Prince who is more afraid of his subjects than of strangers ought to build fortresses, while he who is more afraid of strangers than of his subjects, should leave them alone. The citadel built by Francesco Sforza in Milan, has been, and will hereafter prove to be, more dangerous to the House of Sforza than any other disorder of that State. So that, on the whole, the best fortress you can have, is in not being hated by your subjects. If they hate you no fortress will save you; for when once the people take up arms, foreigners are never wanting to assist them. Within our own time it does not appear that fortresses have been of service to any Prince, unless to the Countess of Forli after her husband Count Girolamo was murdered; for by this means she was able to escape the first onset of the insurgents, and awaiting succour from Milan, to recover her State; the circumstances of the times not allowing any foreigner to lend assistance to the people. But afterwards, when she was attacked by Cesare Borgia, and the people, out of hostility to her, took part with the invader, her fortresses were of little avail. So that, both on this and on the former occasion, it would have been safer for her to have had no fortresses, than to have had her subjects for enemies. All which considerations taken into account, I shall applaud him who builds fortresses, and him who does not; but I shall blame him who, trusting in them, reckons it a light thing to be held in hatred by his people. Nothing makes a Prince so well thought of as to undertake great enterprises and give striking proofs of his capacity. Among the Princes of our time Ferdinand of Aragon, the present King of Spain, may almost be accounted a new Prince, since from one of the weakest he has become, for fame and glory, the foremost King in Christendom. And if you consider his achievements you will find them all great and some extraordinary. In the beginning of his reign he made war on Granada, which enterprise was the foundation of his power. At first he carried on the war leisurely, without fear of interruption, and kept the attention and thoughts of the Barons of Castile so completely occupied with it, that they had no time to think of changes at home. Meanwhile he insensibly acquired reputation among them and authority over them. With the money of the Church and of his subjects he was able to maintain his armies, and during the prolonged contest to lay the foundations of that military discipline which afterwards made him so famous. Moreover, to enable him to engage in still greater undertakings, always covering himself with the cloak of religion, he had recourse to what may be called pious cruelty, in driving out and clearing his Kingdom of the Moors; than which exploit none could be more wonderful or uncommon. Using the same pretext he made war on Africa, invaded Italy, and finally attacked France; and being thus constantly busied in planning and executing vast designs, he kept the minds of his subjects in suspense and admiration, and occupied with the results of his actions, which arose one out of another in such close succession as left neither time nor opportunity to oppose them. Again, it greatly profits a Prince in conducting the internal government of his State, to follow striking methods, such as are recorded of Messer Bernabo of Milan, whenever the remarkable actions of any one in civil life, whether for good or for evil, afford him occasion; and to choose such ways of rewarding and punishing as cannot fail to be much spoken of. But above all, he should strive by all his actions to inspire a sense of his greatness and goodness. A Prince is likewise esteemed who is a stanch friend and a thorough foe, that is to say, who without reserve openly declares for one against another, this being always a more advantageous course than to stand neutral. For supposing two of your powerful neighbours come to blows, it must either be that you have, or have not, reason to fear the one who comes off victorious. In either case it will always be well for you to declare yourself, and join in frankly with one side or other. For should you fail to do so you are certain, in the former of the cases put, to become the prey of the victor to the satisfaction and delight of the vanquished, and no reason or circumstance that you may plead will avail to shield or shelter you; for the victor dislikes doubtful friends, and such as will not help him at a pinch; and the vanquished will have nothing to say to you, since you would not share his fortunes sword in hand. When Antiochus, at the instance of the Aetolians, passed into Greece in order to drive out the Romans, he sent envoys to the Achaians, who were friendly to the Romans, exhorting them to stand neutral. The Romans, on the other hand, urged them to take up arms on their behalf. The matter coming to be discussed in the Council of the Achaians, the legate of Antiochus again urged neutrality, whereupon the Roman envoy answered—’Nothing can be less to your advantage than the course which has been recommended as the best and most useful for your State, namely, to refrain from taking any part in our war, for by standing aloof you will gain neither favour nor fame, but remain the prize of the victor.’ And it will always happen that he who is not your friend will invite you to neutrality, while he who is your friend will call on you to declare yourself openly in arms. Irresolute Princes, to escape immediate danger, commonly follow the neutral path, in most instances to their destruction. But when you pronounce valiantly in favour of one side or other, if he to whom you give your adherence conquers, although he be powerful and you are at his mercy, still he is under obligations to you, and has become your friend; and none are so lost to shame as to destroy with manifest ingratitude, one who has helped them. Besides which, victories are never so complete that the victor can afford to disregard all considerations whatsoever, more especially considerations of justice. On the other hand, if he with whom you take part should lose, you will always be favourably regarded by him; while he can he will aid you, and you become his companion in a cause which may recover. In the second case, namely, when both combatants are of such limited strength that whichever wins you have no cause to fear, it is all the more prudent for you to take a side, for you will then be ruining the one with the help of the other, who were he wise would endeavour to save him. If he whom you help conquers, he remains in your power, and with your aid he cannot but conquer. And here let it be noted that a Prince should be careful never to join with one stronger than himself in attacking others, unless, as already said, he be driven to it by necessity. For if he whom you join prevails, you are at his mercy; and Princes, so far as in them lies, should avoid placing themselves at the mercy of others. The Venetians, although they might have declined the alliance, joined with France against the Duke of Milan, which brought about their ruin. But when an alliance cannot be avoided, as was the case with the Florentines when the Pope and Spain together led their armies to attack Lombardy, a Prince, for the reasons given, must take a side. Nor let it be supposed that any State can choose for itself a perfectly safe line of policy. On the contrary, it must reckon on every course which it may take being doubtful; for it happens in all human affairs that we never seek to escape one mischief without falling into another. Prudence therefore consists in knowing how to distinguish degrees of disadvantage, and in accepting a less evil as a good. Again, a Prince should show himself a patron of merit, and should honour those who excel in every art. He ought accordingly to encourage his subjects by enabling them to pursue their callings, whether mercantile, agricultural, or any other, in security, so that this man shall not be deterred from beautifying his possessions from the apprehension that they may be taken from him, or that other refrain from opening a trade through fear of taxes; and he should provide rewards for those who desire so to employ themselves, and for all who are disposed in any way to add to the greatness of his City or State. He ought, moreover, at suitable seasons of the year to entertain the people with festivals and shows. And because all cities are divided into guilds and companies, he should show attention to these societies, and sometimes take part in their meetings; offering an example of courtesy and munificence, but always maintaining the dignity of his station, which must under no circumstances be compromised. The choice of Ministers is a matter of no small moment to a Prince. Whether they shall be good or no depends on his prudence, so that the readiest conjecture we can form of the character and sagacity of a Prince, is from seeing what sort of men he has about him. When they are at once capable and faithful, we may always account him wise, since he has known to recognize their merit and to retain their fidelity. But if they be otherwise, we must pronounce unfavourably of him, since he has committed a first fault in making this selection. There was none who knew Messer Antonio of Venafro, as Minister of Pandolfo Petrucci, Lord of Siena, but thought Pandolfo a most prudent ruler in having him for his servant. And since there are three scales of intelligence, one which understands by itself, a second which understands what is shown it by others, and a third which understands neither by itself nor on the showing of others, the first of which is most excellent, the second good, but the third worthless, we must needs admit that if Pandolfo was not in the first of these degrees, he was in the second; for when one has the judgment to discern the good from the bad in what another says or does, though he be devoid of invention, he can recognize the merits and demerits of his servant, and will commend the former while he corrects the latter. The servant cannot hope to deceive such a master, and will continue good. As to how a Prince is to know his Minister, this unerring rule may be laid down. When you see a Minister thinking more of himself than of you, and in all his actions seeking his own ends, that man can never be a good Minister or one that you can trust. For he who has the charge of the State committed to him, ought not to think of himself, but only of his Prince, and should never bring to the notice of the latter what does not directly concern him. On the other hand, to keep his Minister good, the Prince should be considerate of him, dignifying him, enriching him, binding him to himself by benefits, and sharing with him the honours as well as the burthens of the State, so that the abundant honours and wealth bestowed upon him may divert him from seeking them at other hands; while the great responsibilities wherewith he is charged may lead him to dread change, knowing that he cannot stand alone without his master’s support. When Prince and Minister are upon this footing they can mutually trust one another; but when the contrary is the case, it will always fare ill with one or other of them. One error into which Princes, unless very prudent or very fortunate in their choice of friends, are apt to fall, is of so great importance that I must not pass it over. I mean in respect of flatterers. These abound in Courts, because men take such pleasure in their own concerns, and so deceive themselves with regard to them, that they can hardly escape this plague; while even in the effort to escape it there is risk of their incurring contempt. For there is no way to guard against flattery but by letting it be seen that you take no offense in hearing the truth: but when every one is free to tell you the truth respect falls short. Wherefore a prudent Prince should follow a middle course, by choosing certain discreet men from among his subjects, and allowing them alone free leave to speak their minds on any matter on which he asks their opinion, and on none other. But he ought to ask their opinion on everything, and after hearing what they have to say, should reflect and judge for himself. And with these counsellors collectively, and with each of them separately, his bearing should be such, that each and all of them may know that the more freely they declare their thoughts the better they will be liked. Besides these, the Prince should hearken to no others, but should follow the course determined on, and afterwards adhere firmly to his resolves. Whoever acts otherwise is either undone by flatterers, or from continually vacillating as opinions vary, comes to be held in light esteem. With reference to this matter, I shall cite a recent instance. Father Luke, who is attached to the Court of the present Emperor Maximilian, in speaking of his Majesty told me, that he seeks advice from none, yet never has his own way; and this from his following a course contrary to that above recommended. For being of a secret disposition, he never discloses his intentions to any, nor asks their opinion; and it is only when his plans are to be carried out that they begin to be discovered and known, and at the same time they begin to be thwarted by those he has about him, when he being facile gives way. Hence it happens that what he does one day, he undoes the next; that his wishes and designs are never fully ascertained; and that it is impossible to build on his resolves. A Prince, therefore, ought always to take counsel, but at such times and reasons only as he himself pleases, and not when it pleases others; nay, he should discourage every one from obtruding advice on matters on which it is not sought. But he should be free in asking advice, and afterwards as regards the matters on which he has asked it, a patient hearer of the truth, and even displeased should he perceive that any one, from whatever motive, keeps it back. But those who think that every Prince who has a name for prudence owes it to the wise counsellors he has around him, and not to any merit of his own, are certainly mistaken; since it is an unerring rule and of universal application that a Prince who is not wise himself cannot be well advised by others, unless by chance he surrender himself to be wholly governed by some one adviser who happens to be supremely prudent; in which case he may, indeed, be well advised; but not for long, since such an adviser will soon deprive him of his Government. If he listen to a multitude of advisers, the Prince who is not wise will never have consistent counsels, nor will he know of himself how to reconcile them. Each of his counsellors will study his own advantage, and the Prince will be unable to detect or correct them. Nor could it well be otherwise, for men will always grow rogues on your hands unless they find themselves under a necessity to be honest. Hence it follows that good counsels, whencesoever they come, have their origin in the prudence of the Prince, and not the prudence of the Prince in wise counsels. The lessons above taught if prudently followed will make a new Prince seem like an old one, and will soon seat him in his place more firmly and securely than if his authority had the sanction of time. For the actions of a new Prince are watched much more closely than those of an hereditary Prince; and when seen to be good are far more effectual than antiquity of blood in gaining men over and attaching them to his cause. For men are more nearly touched by things present than by things past, and when they find themselves well off as they are, enjoy their felicity and seek no further; nay, are ready to do their utmost in defence of the new Prince, provided he be not wanting to himself in other respects. In this way there accrues to him a twofold glory, in having laid the foundations of the new Princedom, and in having strengthened and adorned it with good laws and good arms, with faithful friends and great deeds; as, on the other hand, there is a double disgrace in one who has been born to a Princedom losing it by his own want of wisdom. And if we contemplate those Lords who in our own times have lost their dominions in Italy, such as the King of Naples, the Duke of Milan, and others, in the first place we shall see, that in respect of arms they have, for reasons already dwelt on, been all alike defective; and next, that some of them have either had the people against them, or if they have had the people with them, have not known how to secure themselves against their nobles. For without such defects as these, States powerful enough to keep an army in the field are never overthrown. Philip of Macedon, not the father of Alexander the Great, but he who was vanquished by Titus Quintius, had no great State as compared with the strength of the Romans and Greeks who attacked him. Nevertheless, being a Prince of a warlike spirit, and skilful in gaining the good will of the people and in securing the fidelity of the nobles, he maintained himself for many years against his assailants, and in the end, though he lost some towns, succeeded in saving his Kingdom. Let those Princes of ours, therefore, who, after holding them for a length of years, have lost their dominions, blame not Fortune but their own inertness. For never having reflected in tranquil times that there might come a change (and it is human nature when the sea is calm not to think of storms), when adversity overtook them, they thought not of defence but only of escape, hoping that their people, disgusted with the arrogance of the conqueror, would some day recall them. This course may be a good one to follow when all others fail, but it were the height of folly, trusting to it, to abandon every other; since none would wish to fall on the chance of some one else being found to lift him up. It may not happen that you are recalled by your people, or if it happen, it gives you no security. It is an ignoble resource, since it does not depend on you for its success; and those modes of defence are alone good, certain and lasting, which depend upon yourself and your own worth. I am not ignorant that many have been and are of the opinion that human affairs are so governed by Fortune and by God, that men cannot alter them by any prudence of theirs, and indeed have no remedy against them, and for this reason have come to think that it is not worth while to labour much about anything, but that they must leave everything to be determined by chance. Often when I turn the matter over, I am in part inclined to agree with this opinion, which has had the readier acceptance in our own times from the great changes in things which we have seen, and every day see happen contrary to all human expectation. Nevertheless, that our free will be not wholly set aside, I think it may be the case that Fortune is the mistress of one half our actions, and yet leaves the control of the other half, or a little less, to ourselves. And I would liken her to one of those wild torrents which, when angry, overflow the plains, sweep away trees and houses, and carry off soil from one bank to throw it down upon the other. Every one flees before them, and yields to their fury without the least power to resist. And yet, though this be their nature, it does not follow that in seasons of fair weather, men cannot, by constructing weirs and moles, take such precautions as will cause them when again in flood to pass off by some artificial channel, or at least prevent their course from being so uncontrolled and destructive. And so it is with Fortune, who displays her might where there is no organized strength to resist her, and directs her onset where she knows that there is neither barrier nor embankment to confine her. And if you look at Italy, which has been at once the seat of these changes and their cause, you will perceive that it is a field without embankment or barrier. For if, like Germany, France, and Spain, it had been guarded with sufficient skill, this inundation, if it ever came upon us, would never have wrought the violent changes which we have witnessed. This I think enough to say generally touching resistance to Fortune. But confining myself more closely to the matter in hand, I note that one day we see a Prince prospering and the next day overthrown, without detecting any change in his nature or character. This, I believe, comes chiefly from a cause already dwelt upon, namely, that a Prince who rests wholly on Fortune is ruined when she changes. Moreover, I believe that he will prosper most whose mode of acting best adapts itself to the character of the times; and conversely that he will be unprosperous, with whose mode of acting the times do not accord. For we see that men in these matters which lead to the end that each has before him, namely, glory and wealth, proceed by different ways, one with caution, another with impetuosity, one with violence, another with subtlety, one with patience, another with its contrary; and that by one or other of these different courses each may succeed. Again, of two who act cautiously, you shall find that one attains his end, the other not, and that two of different temperament, the one cautious, the other impetuous, are equally successful. All which happens from no other cause than that the character of the times accords or does not accord with their methods of acting. And hence it comes, as I have already said, that two operating differently arrive at the same result, and two operating similarly, the one succeeds and the other not. On this likewise depend the vicissitudes of Fortune. For if to one who conducts himself with caution and patience, time and circumstances are propitious, so that his method of acting is good, he goes on prospering; but if these change he is ruined, because he does not change his method of acting. For no man is found so prudent as to know how to adapt himself to these changes, both because he cannot deviate from the course to which nature inclines him, and because, having always prospered while adhering to one path, he cannot be persuaded that it would be well for him to forsake it. And so when occasion requires the cautious man to act impetuously, he cannot do so and is undone: whereas, had he changed his nature with time and circumstances, his fortune would have been unchanged. Pope Julius II proceeded with impetuosity in all his undertakings, and found time and circumstances in such harmony with his mode of acting that he always obtained a happy result. Witness his first expedition against Bologna, when Messer Giovanni Bentivoglio was yet living. The Venetians were not favourable to the enterprise; nor was the King of Spain. Negotiations respecting it with the King of France were still open. Nevertheless, the Pope with his wonted hardihood and impetuosity marched in person on the expedition, and by this movement brought the King of Spain and the Venetians to a check, the latter through fear, the former from his eagerness to recover the entire Kingdom of Naples; at the same time, he dragged after him the King of France, who, desiring to have the Pope for an ally in humbling the Venetians, on finding him already in motion saw that he could not refuse him his soldiers without openly offending him. By the impetuosity of his movements, therefore, Julius effected what no other Pontiff endowed with the highest human prudence could. For had he, as any other Pope would have done, put off his departure from Rome until terms had been settled and everything duly arranged, he never would have succeeded. For the King of France would have found a thousand pretexts to delay him, and the others would have menaced him with a thousand alarms. I shall not touch upon his other actions, which were all of a like character, and all of which had a happy issue, since the shortness of his life did not allow him to experience reverses. But if times had overtaken him, rendering a cautious line of conduct necessary, his ruin must have ensued, since he never could have departed from those methods to which nature inclined him. To be brief, I say that since Fortune changes and men stand fixed in their old ways, they are prosperous so long as there is congruity between them, and the reverse when there is not. Of this, however, I am well persuaded, that it is better to be impetuous than cautious. For Fortune is a woman who to be kept under must be beaten and roughly handled; and we see that she suffers herself to be more readily mastered by those who so treat her than by those who are more timid in their approaches. And always, like a woman, she favours the young, because they are less scrupulous and fiercer, and command her with greater audacity. Turning over in my mind all the matters which have above been considered, and debating with myself whether in Italy at the present hour the times are such as might serve to confer honour on a new Prince, and whether a fit opportunity now offers for a prudent and valiant leader to bring about changes glorious for himself and beneficial to the whole Italian people, it seems to me that so many conditions combine to further such an enterprise, that I know of no time so favourable to it as the present. And if, as I have said, it was necessary in order to display the valour of Moses that the children of Israel should be slaves in Egypt, and to know the greatness and courage of Cyrus that the Persians should be oppressed by the Medes, and to illustrate the excellence of Theseus that the Athenians should be scattered and divided, so at this hour, to prove the worth of some Italian hero, it was required that Italy should be brought to her present abject condition, to be more a slave than the Hebrew, more oppressed than the Persian, more disunited than the Athenian, without a head, without order, beaten, spoiled, torn in pieces, over-run and abandoned to destruction in every shape. But though, heretofore, glimmerings may have been discerned in this man or that, whence it might be conjectured that he was ordained by God for her redemption, nevertheless it has afterwards been seen in the further course of his actions that Fortune has disowned him; so that our country, left almost without life, still waits to know who it is that is to heal her bruises, to put an end to the devastation and plunder of Lombardy, to the exactions and imposts of Naples and Tuscany, and to stanch those wounds of hers which long neglect has changed into running sores. We see how she prays God to send some one to rescue her from these barbarous cruelties and oppressions. We see too how ready and eager she is to follow any standard were there only some one to raise it. But at present we see no one except in your illustrious House (pre-eminent by its virtues and good fortune, and favoured by God and by the Church whose headship it now holds), who could undertake the part of a deliverer. But for you this will not be too hard a task, if you keep before your eyes the lives and actions of those whom I have named above. For although these men were singular and extraordinary, after all they were but men, not one of whom had so great an opportunity as now presents itself to you. For their undertakings were not more just than this, nor more easy, nor was God more their friend than yours. The justice of the cause is conspicuous; for that war is just which is necessary, and those arms are sacred from which we derive our only hope. Everywhere there is the strongest disposition to engage in this cause; and where the disposition is strong the difficulty cannot be great, provided you follow the methods observed by those whom I have set before you as models. But further, we see here extraordinary and unexampled proofs of Divine favour. The sea has been divided; the cloud has attended you on your way; the rock has flowed with water; the manna has rained from heaven; everything has concurred to promote your greatness. What remains to be done must be done by you; since in order not to deprive us of our free will and such share of glory as belongs to us, God will not do everything himself. Nor is to be marvelled at if none of those Italians I have named has been able to effect what we hope to see effected by your illustrious House; or that amid so many revolutions and so many warlike movements it should always appear as though the military virtues of Italy were spent; for this comes her old system being defective, and from no one being found among us capable to strike out a new. Nothing confers such honour on the reformer of a State, as do the new laws and institutions which he devises; for these when they stand on a solid basis and have a greatness in their scope, make him admired and venerated. And in Italy material is not wanting for improvement in every form. If the head be weak the limbs are strong, and we see daily in single combats, or where few are engaged, how superior are the strength, dexterity, and intelligence of Italians. But when it comes to armies, they are nowhere, and this from no other reason than the defects of their leaders. For those who are skilful in arms will not obey, and every one thinks himself skillful, since hitherto we have had none among us so raised by merit or by fortune above his fellows that they should yield him the palm. And hence it happens that for the long period of twenty years, during which so many wars have taken place, whenever there has been an army purely Italian it has always been beaten. To this testify, first Taro, then Alessandria, Capua, Genoa, Vaila, Bologna, Mestri. If then your illustrious House should seek to follow the example of those great men who have delivered their country in past ages, it is before all things necessary, as the true foundation of every such attempt, to be provided with national troops, since you can have no braver, truer, or more faithful soldiers; and although every single man of them be good, collectively they will be better, seeing themselves commanded by their own Prince, and honoured and esteemed by him. That you may be able, therefore, to defend yourself against the foreigner with Italian valour, the first step is to provide yourself with an army such as this. And although the Swiss and the Spanish infantry are each esteemed formidable, there are yet defects in both, by reason of which troops trained on a different system might not merely withstand them, but be certain of defeating them. For the Spaniards cannot resist cavalry and the Swiss will give way before infantry if they find them as resolute as themselves at close quarters. Whence it has been seen, and may be seen again, that the Spaniards cannot sustain the onset of the French men-at-arms and that the Swiss are broken by the Spanish foot. And although of this last we have no complete instance, we have yet an indication of it in the battle of Ravenna, where the Spanish infantry confronted the German companies who have the same discipline as the Swiss; on which occasion the Spaniards by their agility and with the aid of their bucklers forced their way under the pikes, and stood ready to close with the Germans, who were no longer in a position to defend themselves; and had they not been charged by cavalry, they must have put the Germans to utter rout. Knowing, then, the defects of each of these kinds of troops, you can train your men on some different system, to withstand cavalry and not to fear infantry. To effect this, will not require the creation of any new forces, but simply a change in the discipline of the old. And these are matters in reforming which the new Prince acquires reputation and importance. This opportunity then, for Italy at last to look on her deliverer, ought not to be allowed to pass away. With what love he would be received in all those Provinces which have suffered from the foreign inundation, with what thirst for vengeance, with what fixed fidelity, with what devotion, and what tears, no words of mine can declare. What gates would be closed against him? What people would refuse him obedience? What jealousy would stand in his way? What Italian but would yield him homage? This barbarian tyranny stinks in all nostrils. Let your illustrious House therefore take upon itself this enterprise with all the courage and all the hopes with which a just cause is undertaken; so that under your standard this our country may be ennobled, and under your auspices be fulfilled the words of Petrarch:— The Crisis Chronicles Online Library presents Machiavelli’s The Prince in three parts. 
The Prince [part 3 of 3]
by Niccolò Machiavelli, 1513
translated into English by Ninian Hill Thomson in 1910
Chapter XIX: That a Prince Should Seek to Escape Contempt and Hatred
Chapter XX: Whether Fortresses, and Certain Other Expedients to Which Princes Often Have Recourse, are Profitable or Hurtful
Chapter XXI: How a Prince Should Bear Himself So As to Acquire Reputation
Chapter XXII: Of the Secretaries of Princes
Chapter XXIII: That Flatterers Should Be Shunned
Chapter XXIV: Why the Princes of Italy Have Lost Their States
Chapter XXV: What Fortune Can Effect in Human Affairs, and How She May Be Withstood
Chapter XXVI: An Exhortation to Liberate Italy from the Barbarians
* * *
This third and final part has included chapters 18 through 26.
Click here to read part 1, which includes the dedication and chapters 1 through 8.
Click here to read part 2, which includes chapters 9 through 17.
The Prince (by Machiavelli) – part three: chapters XVIII through XXVI
07 Sunday Jun 2009
Posted in 1500s, Italian, Machiavelli (Niccolò), Philosophy
Crisis Chronicles Cyber Litmag (2008-2015) 