Machiavelli, Volume I, Niccolò Machiavelli [i read a book txt] 📗

any of their lives, do it when it is to be done upon a just cause, and apparent conviction; but above all things forbeare to lay his hands on other mens goods; for men forget sooner the death of their father, than the loss of their patrimony. Moreover the occasions of taking from men their goods, do never fail: and alwaies he that begins to live by rapine, finds occasion to lay hold upon other mens goods: but against mens lives, they are seldome found, and sooner fail. But where a Prince is abroad in the field with his army, and hath a multitude of soldiers under his government, then is it necessary that he stands not much upon it, though he be termed cruel: for unless he be so, he shall never have his soldiers live in accord one with another, nor ever well disposed to any brave piece of service. Among Hannibals actions of mervail, this is reckoned for one, that having a very huge army, gathered out of several nations, and all led to serve in a strange countrey, there was never any dissention neither amongst themselves, nor against their General, as well in their bad fortune as their good. Which could not proceed from any thing else than from that barbarous cruelty of his, which together with his exceeding many vertues, rendred him to his soldiers both venerable and terrible; without which, to that effect his other vertues had served him to little purpose: and some writers though not of the best advised, on one side admire these his worthy actions, and on the otherside, condemn the principal causes thereof. And that it is true, that his other vertues would not have suffic'd him, we may consider in Scipio, the rarest man not only in the dayes he liv'd, but even in the memory of man; from whom his army rebel'd in Spain: which grew only upon his too much clemency, which had given way to his soldiers to become more licentious, than was well tollerable by military discipline: for which he was reprov'd by Fabius Maximus in the Senate, who termed him the corrupter of the Roman soldiery. The Locrensians having been destroyed by a Lieutenant of Scipio's, were never reveng'd by him, nor the insolence of that Lieutenant punisht; all this arising from his easie nature: so that one desiring to excuse him in the Senate, said, that there were many men knew better how to keep themselves from faults, than to correct the faults of other men: which disposition of his in time would have wrong'd Scipio's reputation and glory, had he therewith continu'd in his commands: but living under the government of the Senate, this quality of his that would have disgrac'd him not only was conceal'd, but prov'd to the advancement of his glory. I conclude then, returning to the purpose of being feard, and belov'd; insomuch as men love at their own pleasure, and to serve their own turne, and their fear depends upon the Princes pleasure, every wise Prince ought to ground upon that which is of himself, and not upon that which is of another: only this, he ought to use his best wits to avoid hatred, as was said.


CHAP. XVIII

In what manner Princes ought to keep their words.


How commendable in a Prince it is to keep his word, and live with integrity, not making use of cunning and subtlety, every one knows well: yet we see by experience in these our dayes, that those Princes have effected great matters, who have made small reckoning of keeping their words, and have known by their craft to turne and wind men about, and in the end, have overcome those who have grounded upon the truth. You must then know, there are two kinds of combating or fighting; the one by right of the laws, the other meerly by force. That first way is proper to men, the other is also common to beasts: but because the first many times suffices not, there is a necessity to make recourse to the second; wherefore it behooves a Prince to know how to make good use of that part which belongs to a beast, as well as that which is proper to a man. This part hath been covertly shew'd to Princes by ancient writers; who say that Achilles and many others of those ancient Princes were intrusted to Chiron the Senator, to be brought up under his discipline: the moral of this, having for their teacher one that was half a beast and half a man, was nothing else, but that it was needful for a Prince to understand how to make his advantage of the one and the other nature, because neither could subsist without the other. A Prince then being necessitated to know how to make use of that part belonging to a beast, ought to serve himself of the conditions of the Fox and the Lion; for the Lion cannot keep himself from snares, nor the Fox defend himself against the Wolves. He had need then be a Fox, that he may beware of the snares, and a Lion that he may scare the wolves. Those that stand wholly upon the Lion, understand not well themselves. And therefore a wise Prince cannot, nor ought not keep his faith given when the observance thereof turnes to disadvantage, and the occasions that made him promise, are past. For if men were all good, this rule would not be allowable; but being they are full of mischief, and would not make it good to thee, neither art thou tyed to keep it with them: nor shall a Prince ever want lawfull occasions to give colour to this breach. Very many modern examples hereof might be alledg'd, wherein might be shewed how many peaces concluded, and how many promises made, have been violated and broken by the infidelity of Princes; and ordinarily things have best succeeded with him that hath been nearest the Fox in condition. But it is necessary to understand how to set a good colour upon this disposition, and to be able to fain and dissemble throughly; and men are so simple, and yeeld so much to the present necessities, that he who hath a mind to deceive, shall alwaies find another that will be deceivd. I will not conceal any one of the examples that have been of late. Alexander the sixth, never did any thing else than deceive men, and never meant otherwise, and alwaies found whom to work upon; yet never was there man would protest more effectually, nor aver any thing with more solemn oaths, and observe them less than he; nevertheless, his cousenages all thriv'd well with him; for he knew how to play this part cunningly. Therefore is there no necessity for a Prince to be endued with all above written qualities, but it behooveth well that he seem to be so; or rather I will boldly say this, that having these qualities, and alwaies regulating himself by them, they are hurtfull; but seeming to have them, they are advantageous; as to seem pittiful, faithful, mild, religious, and of integrity, and indeed to be so; provided withall thou beest of such a composition, that if need require to use the contrary, thou canst, and knowest how to apply thy self thereto. And it suffices to conceive this, that a Prince, and especially a new Prince, cannot observe all those things, for which men are held good; he being often forc'd, for the maintenance of his State, to do contrary to his faith, charity, humanity, and religion: and therefore it behooves him to have a mind so disposd, as to turne and take the advantage of all winds and fortunes; and as formerly I said, not forsake the good, while he can; but to know how to make use of the evil upon necessity. A Prince then ought to have a special care, that he never let fall any words, but what are all season'd with the five above written qualities, and let him seem to him that sees and hears him, all pitty, all faith, all integrity, all humanity, all religion; nor is there any thing more necessary for him to seem to have, than this last quality: for all men in general judge thereof, rather by the sight, than by the touch; for every man may come to the sight of him, few come to the touch and feeling of him; yvery man may come to see what thou seemest, few come to perceive and understand what thou art; and those few dare not oppose the opinion of many, who have the majesty of State to protect them: And in all mens actions, especially those of Princes wherein there is no judgement to appeale unto men, forbeare to give their censures, till the events and ends of things. Let a Prince therefore take the surest courses he can to maintain his life and State: the means shall alwaies be thought honorable, and commended by every one; for the vulgar is over-taken with the appearance and event of a thing: and for the most part of people, they are but the vulgar: the others that are but few, take place where the vulgar have no subsisteance. A Prince there is in these dayes, whom I shall not do well to name, that preaches nothing else but peace and faith; but had he kept the one and the other, several times had they taken from him his state and reputation.

In the sixteenth, seventeenth, and eighteenth Chap, our Author
descends to particulars, perswading his Prince in his sixteenth
to such a suppleness of disposition, as that upon occasion he
can make use either of liberality or miserableness, as need
shall require. But that of liberality is to last no longer than
while he is in the way to some designe: which if he well weigh,
is not really a reward of vertue, how ere it seems; but a bait
and lure to bring birds to the net. In the seventeenth Chap, he
treats of clemency and cruelty, neither of which are to be
exercis'd by him as acts of mercy or justice; but as they may
serve to advantage his further purposes. And lest the Prince
should incline too much to clemency, our Author allows rather
the restraint by fear, than by love. The contrary to which all
stories shew us. I will say this only, cruelty may cut of the
power of some, but causes the hatred of all, and gives a will to
most to take the first occasion offerd for revenge. In the
eighteenth Chap, our Author discourses how Princes ought to
govern themselves in keeping their promises made: whereof he
sayes they ought to make such small reckoning, as that rather
they should know by their craft how to turne and wind men about,
whereby to take advantage of all winds and fortunes. To this I
would oppose that in the fifteenth Psal. v. 5. He that sweareth
to his neighbor, and disappointeth him not, though it were to
his own hindrance. It was a King that writ it, and me thinks the
rule he gave, should well befit both King and Subject: and
surely this perswades