A prince who is not himself wise cannot be wisely advised. . . . Good advice depends on the shrewdness of the prince who seeks it, and not the shrewdness of the prince on good advice.
As the observance of divine institutions is the cause of the greatness of republics, so the disregard of them produces their ruin; for where the fear of God is wanting, there the country will come to ruin, unless it be sustained the fear of the prince, which temporarily supply the want of religion.
For government consists in nothing else but so controlling subjects that they shall neither be able to, nor have cause to do [it] harm.
He who is the cause of another's advancement is thereby the cause of his own ruin.
Occasionally words must serve to veil the facts. But let this happen in such a way that no one become aware of it; or, if it should be noticed, excuses must be at hand to be produced immediately.
With difficulty he is beaten who can estimate his own forces and those of his enemy.
A prince ought to have two fears, one from within, on account of his subjects, the other from without, on account of external powers.
God and nature have thrown all human fortunes into the midst of mankind; and they are thus attainable rather by rapine than by industry, by wicked actions rather than by good. Hence it is that men feed upon each other, and those who cannot defend themselves must be worried.
....nothing is so unhealthy or unstable as the reputation for power that is not based on one's own power.
My view is that it is desirable to be both loved and feared; but it is difficult to achieve both and, if one of them has to be lacking, it is much safer to be feared than loved.
Thus it happens in matters of state; for knowing afar off (which it is only given a prudent man to do) the evils that are brewing, they are easily cured. But when, for want of such knowledge, they are allowed to grow so that everyone can recognize them, there is no longer any remedy to be found.
Princes and governments are far more dangerous than other elements within society.
States that rise quickly, just as all the other things of nature that are born and grow rapidly, cannot have roots and ramifications; the first bad weather kills them
The world has always been the same; and there is always as much good fortune as bad in it.
Men are more apt to be mistaken in their generalizations than in their particular observations.
Men are less hesitant about harming someone who makes himself loved than one who makes himself feared because love is held together by a chain of obligation which, since men are wretched creatures, is broken on every occasion in which their own interests are concerned; but fear is sustained by dread of punishment which will never abandon you.
In the armies and among every ten men there is one of more life, of more heart, or at least of more authority, who with his courage, with words and by example keeps the others firm and disposed to fight.
A prince ought to have no other aim or thought, nor select anything else for his study, than war and its rules and discipline; for this is the sole art that belongs to him who rules, and it is of such force that it not only upholds those who are born princes, but it often enables men to rise from a private station to that rank. And, on the contrary, it is seen that when princes have thought more of ease than of arms they have lost their states. And the first cause of your losing it is to neglect this art; and what enables you to acquire a state is to be master of the art.
And when neither their property nor honour is touched, the majority of men live content, and he has only to contend with the ambition of a few, whom he can curb with ease in many ways.
I say that every prince must desire to be considered merciful and not cruel. He must, however, take care not to misuse this mercifulness.
Decide which is the line of conduct that presents the fewest drawbacks and then follow it out as being the best one, because one never finds anything perfectly pure and unmixed, or exempt from danger.
There are three kinds of minds: first those that attain insight and understanding of things by their own means, then those that recognize what is right when others explain it to them, and finally those that are capable of neither one nor the other.
Benefits should be granted little by little, so that they may be better enjoyed.
When settling disputes between his subjects, he should ensure that his judgement is irrevocable; and he should be so regarded that no one ever dreams of trying to deceive or trick him.
Well used are those cruelties (if it is permitted to speak well of evil) that are carried out in a single stroke, done out of necessity to protect oneself, and are not continued but are instead converted into the greatest possible benefits for the subjects. Badly used are those cruelties which. although being few at the outset, grow with the passing time instead of disappearing. Those who follow the first method can remedy their condition with God and with men; the others cannot possibly survive.
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