Niccolo Machiavelli

So in all human affairs one notices, if one examines them closely, that it is impossible to remove one inconvenience without another emerging.

Io iudico bene questo, che sia meglio essere impetuoso che respettivo; perché la fortuna ? donna, et ? necessario, volendola tenere sotto, batterla et urtarla. E si vede che la si lascia pi? vincere da questi, che da quelli che freddamente procedano. E per? sempre, come donna, ? amica de' giovani, perché sono meno respettivi, pi? feroci e con pi? audacia la comandano.

How laudable it is for a prince to keep good faith and live with integrity, and not with astuteness, every one knows. Still the experience of our times shows those princes to have done great things who have had little regard for good faith, and have been able by astuteness to confuse men's brains, and who have ultimately overcome those who have made loyalty their foundation. You must know, then, that there are two methods of fighting, the one by law, the other by force: the first method is that of men, the second of beasts; but as the first method is often insufficient, one must have recourse to the second. It is therefore necessary to know well how to use both the beast and the man. This was covertly taught to princes by ancient writers, who relate how Achilles and many others of those princes were given to Chiron the centaur to be brought up, who kept them under his discipline; this system of having for teacher one who was half beast and half man is meant to indicate that a prince must know how to use both natures, and that the one without the other is not durable. A prince being thus obliged to know well how to act as a beast must imitate the fox and the lion, for the lion cannot protect himself from snares, and the fox cannot defend himself from wolves. One must therefore be a fox to recognise snares, and a lion to frighten wolves. Those that wish to be only lions do not understand this. Therefore, a prudent ruler ought not to keep faith when by so doing it would be against his interest, and when the reasons which made him bind himself no longer exist. If men were all good, this precept would not be a good one; but as they are bad, and would not observe their faith with you, so you are not bound to keep faith with them.

ognuno vede quello che tu pari, pochi sentono quello che tu se; e quelli pochi non ardiseano opporsi alla opinione di molti che abbino la maest? dello stato ch li difenda:...

I am not interested in preserving the status quo; I want to overthrow it.

It may be observed, that provinces amid the vicissitudes to which they are subject, pass from order into confusion, and afterward recur to a state of order again; for the nature of mundane affairs not allowing them to continue in an even course, when they have arrived at their greatest perfection, they soon begin to decline. In the same manner, having been reduced by disorder, and sunk to their utmost state of depression, unable to descend lower, they, of necessity, reascend; and thus from good they gradually decline to evil, and from evil again return to good. The reason is, that valor produces peace; peace, repose; repose, disorder; disorder, ruin; so from disorder order springs; from order virtue, and from this, glory and good fortune.

It is not titles that make men illustrious, but men who make titles illustrious.

I believe that it is possible for one to praise, without concern, any man after he is dead since every reason and supervision for adulation is lacking.

In judging policies we should consider the results that have been achieved through them rather than the means by which they have been executed.

No proceeding is better than that which you have concealed from the enemy until the time you have executed it. To know how to recognize an opportunity in war, and take it, benefits you more than anything else. Nature creates few men brave, industry and training makes many. Discipline in war counts more than fury.

The prince must consider, as has been in part said before, how to avoid those things which will make him hated or contemptible; and as often as he shall have succeeded he will have fulfilled his part, and he need not fear any danger in other reproaches. It makes him hated above all things, as I have said, to be rapacious, and to be a violator of the property and women of his subjects, from both of which he must abstain. 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. It makes him contemptible to be considered fickle, frivolous, effeminate, mean-spirited, irresolute, from all of which a prince should guard himself as from a rock; and he should endeavour to show in his actions greatness, courage, gravity, and fortitude; and in his private dealings with his subjects let him show that his judgments are irrevocable, and maintain himself in such reputation that no one can hope either to deceive him or to get round him. That prince is highly esteemed who conveys this impression of himself, and he who is highly esteemed is not easily conspired against; for, provided it is well known that he is an excellent man and revered by his people, he can only be attacked with difficulty.

If you only notice human proceedings, you may observe that all who attain great power and riches, make use of either force or fraud; and what they have acquired either by deceit or violence, in order to conceal the disgraceful methods of attainment, they endeavor to sanctify with the false title of honest gains. Those who either from imprudence or want of sagacity avoid doing so, are always overwhelmed with servitude and poverty; for faithful servants are always servants, and honest men are always poor; nor do any ever escape from servitude but the bold and faithless, or from poverty, but the rapacious and fraudulent. 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.

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.