the prince-第14部分

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　peace　and　loyalty。　And　if　this　be　rightly　considered；　he　will　be　seen　to　have　been　much　more　merciful　than　the　Florentine　people；　who；　to　avoid　a　reputation　for　cruelty；　permitted　Pistoia　to　be　destroyed。＇*＇　Therefore　a　prince；　so　long　as　he　keeps　his　subjects　united　and　loyal；　ought　not　to　mind　the　reproach　of　cruelty；　because　with　a　few　examples　he　will　be　more　merciful　than　those　who；　through　too　much　mercy；　allow　disorders　to　arise；　from　which　follow　murders　or　robberies；　for　these　are　wont　to　injure　the　whole　people；　whilst　those　executions　which　originate　with　a　prince　offend　the　individual　only。

＇*＇　During　the　rioting　between　the　Cancellieri　and　Panciatichi　　　　　factions　in　1502　and　1503。

And　of　all　princes；　it　is　impossible　for　the　new　prince　to　avoid　the　imputation　of　cruelty；　owing　to　new　states　being　full　of　dangers。　Hence　Virgil；　through　the　mouth　of　Dido；　excuses　the　inhumanity　of　her　reign　owing　to　its　being　new；　saying：

　　〃Res　dura；　et　regni　novitas　me　talia　cogunt　　　Moliri；　et　late　fines　custode　tueri。〃＇*＇

Nevertheless　he　ought　to　be　slow　to　believe　and　to　act；　nor　should　he　himself　show　fear；　but　proceed　in　a　temperate　manner　with　prudence　and　humanity；　so　that　too　much　confidence　may　not　make　him　incautious　and　too　much　distrust　render　him　intolerable。

＇*＇　。　。　。　against　my　will；　my　fate　A　throne　unsettled；　and　an　infant　state；　Bid　me　defend　my　realms　with　all　my　pow'rs；　And　guard　with　these　severities　my　shores。

Christopher　Pitt。


Upon　this　a　question　arises：　whether　it　be　better　to　be　loved　than　feared　or　feared　than　loved？　It　may　be　answered　that　one　should　wish　to　be　both；　but；　because　it　is　difficult　to　unite　them　in　one　person；　it　is　much　safer　to　be　feared　than　loved；　when；　of　the　two；　either　must　be　dispensed　with。　Because　this　is　to　be　asserted　in　general　of　men；　that　they　are　ungrateful；　fickle；　false；　cowardly；　covetous；　and　as　long　as　you　succeed　they　are　yours　entirely；　they　will　offer　you　their　blood；　property；　life；　and　children；　as　is　said　above；　when　the　need　is　far　distant；　but　when　it　approaches　they　turn　against　you。　And　that　prince　who；　relying　entirely　on　their　promises；　has　neglected　other　precautions；　is　ruined；　because　friendships　that　are　obtained　by　payments；　and　not　by　greatness　or　nobility　of　mind；　may　indeed　be　earned；　but　they　are　not　secured；　and　in　time　of　need　cannot　be　relied　upon；　and　men　have　less　scruple　in　offending　one　who　is　beloved　than　one　who　is　feared；　for　love　is　preserved　by　the　link　of　obligation　which；　owing　to　the　baseness　of　men；　is　broken　at　every　opportunity　for　their　advantage；　but　fear　preserves　you　by　a　dread　of　punishment　which　never　fails。

Nevertheless　a　prince　ought　to　inspire　fear　in　such　a　way　that；　if　he　does　not　win　love；　he　avoids　hatred；　because　he　can　endure　very　well　being　feared　whilst　he　is　not　hated；　which　will　always　be　as　long　as　he　abstains　from　the　property　of　his　citizens　and　subjects　and　from　their　women。　But　when　it　is　necessary　for　him　to　proceed　against　the　life　of　someone；　he　must　do　it　on　proper　justification　and　for　manifest　cause；　but　above　all　things　he　must　keep　his　hands　off　the　property　of　others；　because　men　more　quickly　forget　the　death　of　their　father　than　the　loss　of　their　patrimony。　Besides；　pretexts　for　taking　away　the　property　are　never　wanting；　for　he　who　has　once　begun　to　live　by　robbery　will　always　find　pretexts　for　seizing　what　belongs　to　others；　but　reasons　for　taking　life；　on　the　contrary；　are　more　difficult　to　find　and　sooner　lapse。　But　when　a　prince　is　with　his　army；　and　has　under　control　a　multitude　of　soldiers；　then　it　is　quite　necessary　for　him　to　disregard　the　reputation　of　cruelty；　for　without　it　he　would　never　hold　his　army　united　or　disposed　to　its　duties。

Among　the　wonderful　deeds　of　Hannibal　this　one　is　enumerated：　that　having　led　an　enormous　army；　composed　of　many　various　races　of　men；　to　fight　in　foreign　lands；　no　dissensions　arose　either　among　them　or　against　the　prince；　whether　in　his　bad　or　in　his　good　fortune。　This　arose　from　nothing　else　than　his　inhuman　cruelty；　which；　with　his　boundless　valour；　made　him　revered　and　terrible　in　the　sight　of　his　soldiers；　but　without　that　cruelty；　his　other　virtues　were　not　sufficient　to　produce　this　effect。　And　short…sighted　writers　admire　his　deeds　from　one　point　of　view　and　from　another　condemn　the　principal　cause　of　them。　That　it　is　true　his　other　virtues　would　not　have　been　sufficient　for　him　may　be　proved　by　the　case　of　Scipio；　that　most　excellent　man；　not　only　of　his　own　times　but　within　the　memory　of　man；　against　whom；　nevertheless；　his　army　rebelled　in　Spain；　this　arose　from　nothing　but　his　too　great　forbearance；　which　gave　his　soldiers　more　license　than　is　consistent　with　military　discipline。　For　this　he　was　upbraided　in　the　Senate　by　Fabius　Maximus；　and　called　the　corrupter　of　the　Roman　soldiery。　The　Locrians　were　laid　waste　by　a　legate　of　Scipio；　yet　they　were　not　avenged　by　him；　nor　was　the　insolence　of　the　legate　punished；　owing　entirely　to　his　easy　nature。　Insomuch　that　someone　in　the　Senate；　wishing　to　excuse　him；　said　there　were　many　men　who　knew　much　better　how　not　to　err　than　to　correct　the　errors　of　others。　This　disposition；　if　he　had　been　continued　in　the　command；　would　have　destroyed　in　time　the　fame　and　glory　of　Scipio；　but；　he　being　under　the　control　of　the　Senate；　this　injurious　characteristic　not　only　concealed　itself；　but　contributed　to　his　glory。

Returning　to　the　question　of　being　feared　or　loved；　I　come　to　the　conclusion　that；　men　loving　according　to　their　own　will　and　fearing　according　to　that　of　the　prince；　a　wise　prince　should　establish　himself　on　that　which　is　in　his　own　control　and　not　in　that　of　others；　he　must　endeavour　only　to　avoid　hatred；　as　is　noted。



CHAPTER　XVIII＇*＇

CONCERNING　THE　WAY　IN　WHICH　PRINCES　SHOULD　KEEP　FAITH

＇*＇　〃The　present　chapter　has　given　greater　offence　than　any　other　　　　　portion　of　Machiavelli's　writings。〃　Burd；　〃Il　Principe；〃　p。　297。

Every　one　admits　how　praiseworthy　it　is　in　a　prince　to　keep　faith；　and　to　live　with　integrity　and　not　with　craft。　Nevertheless　our　experience　has　been　that　those　princes　who　have　done　great　things　have　held　good　faith　of　little　account；　and　have　known　how　to　circumvent　the　intellect　of　men　by　craft；　and　in　the　end　have　overcome　those　who　have　relied　on　their　word。　You　must　know　there　are　two　ways　of　contesting；＇*＇　the　one　by　the　law；　the　other　by　force；　the　first　method　is　proper　to　men；　the　second　to　beasts；　but　because　the　first　is　frequently　not　sufficient；　it　is　necessary　to　have　recourse　to　the　second。　Therefore　it　is　necessary　for　a　prince　to　understand　how　to　avail　himself　of　the　beast　and　the　man。　This　has　been　figuratively　taught　to　princes　by　ancient　writers；　who　describe　how　Achilles　and　many　other　princes　of　old　were　given　to　the　Centaur　Chiron　to　nurse；　who　brought　them　up　in　his　discipline；　which　means　solely　that；　as　they　had　for　a　teacher　one　who　was　half　beast　and　half　man；　so　it　is　necessary　for　a　prince　to　know　how　to　make　use　of　both　natures；　and　that　one　without　the　other　is　not　durable。　A　prince；　therefore；　being　compelled　knowingly　to　adopt　the　beast；　ought　to　choose　the　fox　and　the　lion；　because　the　lion　cannot　defend　himself　against　snares　and　the　fox　cannot　defend　himself　against　wolves。　Therefore；　it　is　necessary　to　be　a　fox　to　discover　the　snares　and　a　lion　to　terrify　the　wolves。　Those　who　rely　simply　on　the　lion　do　not　understand　what　they　are　about。　Therefore　a　wise　lord　cannot；　nor　ought　he　to；　keep　faith　when　such　observance　may　be　turned　against　him；　and　when　the　reasons　that　caused　him　to　pledge　it　exist　no　longer。　If　men　were　entirely　good　this　precept　would　not　hold；　but　because　they　are　bad；　and　will　not　keep　faith　with　you；　you　too　are　not　bound　to　observe　it　with　them。　Nor　will　there　ever　be　wanting　to　a　prince　legitimate　reasons　to　excuse　this　non…observance。　Of　this　endless　modern　examples　could　be　given；　showing　how　many　treaties　and　engagements　have　been　made　void　and　of　no　effect　through　the　faithlessness　of　princes；　and　he　who　has　known　best　how　to　employ　the　fox　has　succeeded　best。

＇*＇　〃Contesting；〃　i。e。　〃striving　for　mastery。〃　Mr　Burd　points　out　that　　　　　this　passage　is　imitated　directly　from　Cicero's　〃De　Officiis〃：　　　　　〃Nam　cum　sint　duo　genera　decertandi；　unum　per　disceptationem；　　　　　alterum　per　vim；　cumque　illud　proprium　sit　hominis；　hoc　beluarum；　　　　　confugiendum　est　ad　posterius；　si　uti　non　licet　superiore。〃

But　it　is　necessary　to　know　well　how　to　disguise　this　characteristic；　and　to　be　a　great　pretender　and　dissembler；　and　men　are　so　simple；　and　so　subject　to　present　necessities；　that　he　who　seeks　to　deceive　will　always　find　someone　who　will　allow　himself　to　be　deceived。　One　recent　example　I　cannot　pass　over　in　silence。　Alexander　the　Sixth　did　nothing　else　but　deceive　men；　nor　ever　thought　of　doing　otherwise；　and　he　always　found　victims；　for　there　never　was　a　man　who　had　greater　power　in　asserting；　or　who　with　greater　oaths　would　affirm　a　thing；　yet　would　observe　it　less；　nevertheless　his　deceits　always　succeeded　according　to　his　wishes；＇*＇　because　he　well　understood　this　side　of　mankind。

＇*＇　〃Nondimanco　sempre　gli　succederono　gli　inganni　（ad　votum）。〃　The　　　　　words　〃ad　votum〃　are　omitted　in　the　Testina　addition；　1550。

Alexander　never　did　what　he　said；　Cesare　never　said　what　he　did。

Italian　Proverb。


Therefore　it　is　unnecessary　for　a　prince　to　have　all　the　good　qualities　I　have　enumerated；　but　it　is　very　necessary　to　appear　to　have　them。　And　I　shall　dare　to　say　this　also；　that　to　have　them　and　always　to　observe　them　is　injurious；　and　that　to　appear　to　have　them　is　useful；　to　appear　merciful；　faithful；　humane；　religious；　upright；　and　to　be　so；　but　with　a　mind　so　framed　that　should　you　require　not　to　be　so；　you　may　be　able　and　know　how　to　change　to　the　opposite。

And　you　have　to　understand　this；　that　a　prince；　especially　a　new　one；　cannot　observe　all　those　things　for　which　men　are　esteemed；　being　often　forced；　in　order　to　maintain　the　state；　to　act　contrary　to　fidelity；＇*＇　friendship；　humanity；　and　religion。　Therefore　it　is　necessary　for　him　to　have　a　mind　ready　to　turn　itself　accordingly　as　the　winds　and　variations　of　fortune　force　it；　yet；　as　I　have　said　above；　not　to　dive