the prince(王子)-第16章
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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
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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。
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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
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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 diverge from the good if
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he can avoid doing so； but； if compelled； then to know how to set about it。
＇*＇ 〃Contrary to fidelity〃 or 〃faith；〃 〃contro alla fede；〃 and 〃tutto
fede；〃 〃altogether faithful；〃 in the next paragraph。 It is noteworthy that
these two phrases； 〃contro alla fede〃 and 〃tutto fede；〃 were omitted in the
Testina edition； which was published with the sanction of the papal
authorities。 It may be that the meaning attached to the word 〃fede〃 was
〃the faith；〃 i。e。 the Catholic creed； and not as rendered here 〃fidelity〃 and
〃faithful。〃 Observe that the word 〃religione〃 was suffered to stand in the
text of the Testina； being used to signify indifferently every shade of belief；
as witness 〃the religion；〃 a phrase inevitably employed to designate the
Huguenot heresy。 South in his Sermon IX； p。 69； ed。 1843； comments on
this passage as follows： 〃That great patron and Coryphaeus of this tribe；
Nicolo Machiavel； laid down this for a master rule in his political scheme：
'That the show of religion was helpful to the politician； but the reality of it
h
