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

discovers himself in favor of one against another; which course shall be alwaies more profit, than to stand neuter: for if two mighty ones that are thy neighbors, come to fall out, or are of such quality, that one of them vanquishing, thou art like to be in fear of the vanquisher, or not; in either of these two cases, it will ever prove more for thy profit, to discover thy self, and make a good war of it: for in the first case, if thou discoverest not thy selfe, thou shalt alwaies be a prey to him that overcomes, to the contentment and satisfaction of the vanquisht; neither shalt thou have reason on thy side, nor any thing else to defend or receive thee. For he that overcomes, will not have any suspected friends that give him no assistance in his necessity: and he that loses, receives thee not, because thou wouldest not with thy armes in hand run the hazzard of his fortune. Antiochus passed into Greece, thereunto induc'd by the Etolians, to chace the Romans thence: and sent his Ambassadors to the Achayans, who were the Romans friends, to perswade them to stand neuters; on the other side the Romans moved them to joyne armes with theirs: this matter came to be deliberated on in the council of the Achayans, where Antiochus his Ambassador encouraged them to stand neuters, whereunto the Romans Ambassador answerd; Touching the course, that is commended to you, as best and profitablest for your State, to wit, not to intermeddle in the war between us, nothing can be more against you: because, not taking either part, you shall remain without thanks, and without reputation a prey to the conqueror. And it will alwaies come to pass that he who is not thy friend, will requite thy neutrality; and he that is thy friend, will urge thee to discover thy self by taking arms for him: and evil advised Princes; to avoyd the present dangers, folow often times that way of neutrality, and most commonly go to ruine: but when a Prince discovers himself strongly in favor of a party; if he to whom thou cleavest, overcomes; however that he be puissant, and thou remainest at his disposing, he is oblig'd to thee, and there is a contract of friendship made; and men are never so openly dishonest, as with such a notorious example of dishonesty to oppress thee. Besides victories are never so prosperous, that the conqueror is like neglect all respects, and especially of justice. But if he to whom thou stickst, loses, thou art received by him; and, while he is able, he aydes thee, and so thou becomest partner of a fortune that may arise again; the second case, when they that enter into the lists together, are of such quality, that thou needest not fear him that vanquisheth, so much the more is it discretion in thee to stick to him; for thou goest to ruine one with his assistance, who ought to do the best he could to save him, if he were well advised; and he overcomming, is left at thy discretion; and it is unpossible but with thy ayd he must overcome. And here it is to be noted, that a Prince should be well aware never to joyn with any one more powerfull than himself, to offend another, unless upon necessity, as formerly is said. For when he overcomes, thou art left at his discretion, and Princes ought avoid as much as they are able, to stand at anothers discretion. The Venetians took part with France against the Duke of Milan, and yet could have avoided that partaking, from which proceeded their ruine. But when it cannot be avoyded, as it befel the Florentines when the Pope and the King of Spain went both with their armies to Lombardy, there the Prince ought to side with them for the reasons aforesaid. Nor let any State think they are able to make such sure parties, but rather that they are all doubtfull; for in the order of things we find it alwaies, that whensoever a man seeks to avoid one inconvenient, he incurs another. But the principal point of judgement, is in discerning between the qualities of inconvenients, and not taking the bad for the good. Moreover a Prince ought to shew himself a lover of vertue, and that he honors those that excel in every Art. Afterwards ought he encourage his Citizens, whereby they may be enabled quickly to exercise their faculties as well in merchandise, and husbandry, as in any other kind of traffick, to the end that no man forbear to adorne and cultivate his possessions for fear that he be despoyled of them; or any other to open the commerce upon the danger of heavy impositions: but rather to provide rewards for those that shall set these matters afoot, or for any one else that shall any way amplifie his City or State. Besides he ought in the fit times of the year entertain the people with Feasts and Maskes; and because every City is devided into Companies, and arts, and Tribes, he ought to take special notice of those bodies, and some times afford them a meeting, and give them some proof of his humanity, and magnificence; yet withall holding firme the majestie of his State; for this must never fail in any case.


CHAP. XXII

Touching Princes Secretaries.


It is no small importance to a Prince, the choyce he makes, of servants being ordinarily good or bad, as his wisdome is. And the first conjecture one gives of a great man, and of his understanding, is, upon the sight of his followers and servants he hath about him, when they prove able and faithful, and then may he alwaies be reputed wise because he hath known how to discern those that are able, and to keep them true to him. But when they are otherwise, there can be no good conjecture made of him; for the first error he commits, is in this choyce. There was no man that had any knowledge of Antonio of Vanafro, the servant of Pandulfus Petrucci Prince of Sicily, who did not esteem Pandulfus for a very discreet man, having him for his servant. And because there are three kinds of understandings; the one that is advised by it self; the other that understands when it is informed by another; the third that neither is advised by it self nor by the demonstration of another; the first is best, the second is good, and the last quite unprofitable. Therefore it was of necessity, that if Pandulfus attaind not the first degree, yet he got to the second; for whenever any one hath the judgement to discerne between the good and the evil, that he does and sayes, however that he hath not his distinction from himself, yet still comes he to take notice of the good or evil actions of that servant; and those he cherishes, and these he suppresses; insomuch that the servant finding no means to deceive his master, keeps himself upright and honest. But how a Prince may throughly understand his servant, here is the way that never fails. When thou seest the servant study more for his own advantage than thine, and that in all his actions, he searches most after his own profit; this man thus qualified, shall never prove good servant, nor canst thou ever relie upon him: for he that holds the Sterne of the State in hand, ought never call home his cares to his own particular, but give himself wholly over to his Princes service, nor ever put him in minde of any thing not appertaining to him. And on the other side the Prince to keep him good to him, ought to take a care for his servant, honoring him, enriching, and obliging him to him, giving him part both of dignities and offices, to the end that the many honors and much wealth bestowed on him, may restrain his desires from other honors, and other wealth, and that those many charges cause him to fear changes that may fall, knowing he is not able to stand without his master. And when both the Princes and the servants are thus disposed, they may rely the one upon the other: when otherwise, the end will ever prove hurtfull for the one as well as for the other.


CHAP. XXIII

That Flatterers are to be avoyded.


I will not omit one principle of great inportance, being an errour from which Princes with much difficulty defend themselves, unlesse they be very discreet, and make a very good choice; and this is concerning flatterers; whereof all writings are full: and that because men please themselves so much in their own things, and therein cozen themselves, that very hardly can they escape this pestilence; and desiring to escape it, there is danger of falling into contempt; for there is no other way to be secure from flattery, but to let men know, that they displease thee not in telling thee truth: but when every one hath this leave, thou losest thy reverence. Therefore ought a wise Prince take a third course, making choyce of some understanding men in his State, and give only to them a free liberty of speaking to him the truth; and touching those things only which he inquires of, and nothing else; but he ought to be inquisitive of every thing, and hear their opinions, and then afterwards advise himself after his own manner; and in these deliberations, and with every one of them so carrie himself, that they all know, that the more freely they shall speak, the better they shall be liked of: and besides those, not give eare to any one; and thus pursue the thing resolved on, and thence continue obstinate in the resolution taken. He who does otherwise, either falls upon flatterers, or often changes upon the varying of opinions, from whence proceeds it that men conceive but slightly of him. To this purpose I will alledge you a moderne example. Peter Lucas a servant of Maximilians the present Emperor, speaking of his Majesty, said that he never advised with any body, nor never did any thing after his own way: which was because he took a contrary course to what we have now said: for the Emperor is a close man, who communicates his secrets to none, nor takes counsel of any one; but as they come to be put in practise, they begin to be discovered and known, and so contradicted by those that are near about him; and he as being an easy man, is quickly wrought from them. Whence it comes that what he does to day, he undoes on the morrow; and that he never understands himself what he would, nor what he purposes, and that there is no grounding upon any of his resolutions. A Prince therefore ought alwayes to take counsell, but at his owne pleasure, and not at other mens; or rather should take away any mans courage to advise him of any thing, but what he askes: but he ought well to aske at large, and then touching the things inquird of, be a patient hearer of the truth; and perceiving that for some respect the truth were conceald from him, be displeased thereat. And because some men have thought that a Prince that gaines the opinion to bee wise, may bee held so, not by his owne naturall indowments, but by the good counsells he hath about him; without question they are deceivd; for this is a generall rule and never failes, that a Prince who of himselfe is not wise, can never be well advised, unlesse he should light upon one alone, wholly to direct and govern him, who himself were a very wise man. In this case