The Prince

Machiavelli, Niccolò 1921. The Prince. Translated into English by Luigi Ricci. London, etc.: Humphrey Milford. [Internet Archive]

It is customary for those who wish to gain the favour of a prince to endeavour to do so by offering him gifts of those things which they hold most precious, or in which they know him to take especial delight. In this way princes are often presented with horses, arms, cloth of gold, gems, and such-like ornaments worthy of their grandeur. (Machiaveli 1921: 1)

It is truly amazing how much of past diplomacy was really a gift economy.

Nor will it, I trust, be deemed presumptuous on the part of a man of humble and obscure condition to attempt to discuss and criticise the government of princes; for in the same way that landscape painters station themselves in the valleys in order to draw mountains or elevated ground, and ascend an eminence in order to get a good view of the plains, so it is necessary to be a prince to be able to know thoroughly the nature of a people, and to know the nature of princes one must be one of the populace. (Machiaveli 1921: 2)

The ruler should perhaps know something about the ruled.

In the first place, in hereditary states accustomed to the reigning family the difficulty of maintaining them is far less than in new monarchies; for it is sufficient not to exceed the ancestral usages, and to accommodate one's self to accidental circumstances; in this way such a prince, if of ordinary ability, will always be able to maintain his position, unless some very exceptional and excessive force deprives him of it; and even if he be thus deprived of it, on the slightest misfortune happening to the new occupier, he will be able to regain it. (Machiaveli 1921: 4)

The language is reminiscent of the subject of alienation. The hereditary monarch cannot form the circumstances but must adapt to the existing ones.

But it is in the new monarchy that difficulties really exist. Firstly, if it is not entirely new, but a member as it were of a mixed state, its disorders spring at first from a natural difficulty which exists in all new dominions, because men change masters willingly, hoping to better themselves; and this belief makes them take arms against their rulers, in which they are deceived, as experience shows them that they have gone from bad to worse. This is the result of another very natural cause, which is the necessary harm inflicted on those over whom the prince obtains dominion, both by his soldiers and by an infinite number of other injuries unavoidably caused by his occupation. (Machiaveli 1921: 5)

Change of power is desired by those who wish to cut profit from it, but they are equally able to revolt against the new power if things don't go their way. Occupation causes an infinite number of injustices.

Be it observed, therefore, that those states which on annexation are united to a previously existing state may or may not be of the same nationality and language. If they are, it is very easy to hold them, especially if they are not accustomed to freedom; and to possess them security it suffices that the family of the princes which formerly governed them be extinct. For the rest, their old condition not being disturbed, and there being no dissimilarity of customs, the people settle down quietly under their new rulers, [...] (Machiaveli 1921: 6)

Hence why the Baltic states were so quick to separate from the Soviet Union once it became possible: they not only had unique nationalities and languages but had enjoyed freedom of self-governance before the occupation. Eastern-European countries southward, like Belarus and Ukraine, are separating from Russian influence with a long delay.

The other and better remedy is to plant colonies in one or two of those places which form as it were the keys of the land, for it is necessary either to do this or to maintain a large force of armed men. The colonies will cost the prince little; with little or no expense on his part, he [|] can send and maintain them; he only injures those who lands and houses are taken to give to the new inhabitants, and these forms but a small proportion of the state, and those who are injured, remaining foor and scattered, can never do any harm to him, and all the others are, on the one hand, not injured and therefore easily pacified; and, on the other, are fearful of offending lest they should be treated like those who have been dispossessed of their property. (Machiaveli 1921: 7-8)

It shows the mindstate, that colonization means not going to live somewhere and building up your own house, but taking over the houses of those who already live there.

For it must be noted, that men must either be caressed or else annihilated; they will revenge themselves for small injuries, but cannot do so for great ones; the injury therefore that we do to a man must be such that we need not fear his vengeance. (Machiaveli 1921: 8)

Machiavelli being machiavellian.

[...] this they did not choose to do, never caring to do that which is now every day to be heard in the mouths of our wise men, to enjoy the benefits of time, but preferring those of their own virtue and prudence, for time brings with it all things, and may produce indifferently either good or evil. (Machiaveli 1921: 10)

Possibility is undetermined.

From which may be drawn a general rule, which never or very rarely fails, that whoever is the cause of another becoming powerful, is ruined himself; for that power is produced by him either through craft or force; and both of these are suspected by the one that has become powerful. (Machiaveli 1921: 13)

Damn, another coincidence with Marx's alienation.

Therefore, whoever assaults the Turk must be prepared to meet his united forces, and must rely more on his own strength than on the disorders of others; but having once conquered him, and beaten him in battle so that he can no longer raise armies, nothing else is to be feared except the family of the prince, and if this is extinguished, there is no longer any one to be feared, the others having no credit with the people; and as the victor before the victory could place no hope in them, so he need not fear them afterwards. (Machiaveli 1921: 15)

Probably why the Bolsheviks were so keen on snuffing out all of the Romanovs.

Hence arose the frequent rebellions of Spain, France, and Greece against the Romans, owing to the numerous principalities which existed in those states; for, as long as the memory of these lasted, the Romans were always uncertain of their possessions; but when the memory of these principalities had been extinguished they became, with the power and duration of the empire, secure possession. (Machiaveli 1921: 16)

The power of memory.

When those states which have been acquired are accustomed to live at liberty under their own laws, there are three ways of holding them. The first is to ruin them; the second is to go and live there in person; the third is to allow them to live under their own laws, taking tribute of them, and creating there within the country a state composed of a few who will keep it friendly to you. (Machiaveli 1921: 18)

Or, do as the soviets and apply all three methods. Redistribute the member states' wealth, effectively colonize them, and give them some cultural autonomy.

And whoever becomes the ruler of a free city and does not destroy it, can expect to be destroyed by it, for it can always find a motive for rebellion in the name of liberty and of its ancient usages, which are forgotten neither by lapse of time nor by benefits received, and whatever one does or provides, so long as the inhabitants are not separated or dispersed, they do not forget that name and those usages, but appeal to them at once in every emergency, as did Pisa after being so many years held in servitude by the Florentines. (Machiaveli 1921: 19)

Just deport a small percentage of the population to Siberia and the rest will quiver in fear. After they regain independence, though, they'll accuse you of the deportation. In which case, deny, deny, deny, and establish an alternate history in which you were actually a liberator.

Let no one marvel if in speaking of new dominions both as to prince and state, I bring forward very exalted instances, for as men walk almost always in the paths trodden by others, proceeding in their actions by imitation, and not being always able to follow others exactly, nor attain to the excellence of those they imitate, a prudent man should always follow in the path trodden by great men and imitate those who are most excellent, so that if he does not attain to ther greatness, at any rate he will get some tinge of it. (Machiaveli 1921: 20)

Exactly the opposite advice to that of Pythagoras, who advised to avoid public roads, or Kierkegaard, who wrote that people who imitate others do not have a self.

It must be considered that there is nothing more difficult to carry out, nor more doubtful of success, nor more dangerous to handle, than to initiate a new order of things. For the reformer has enemies in all those who profit by the old order, and only lukewarm defenders in all those who would profit by the new order, this lukewarmness arising partly from fear of their adversaries, who have the laws in their favour; and partly from the incredulity of mankind, who do not truly believe in anything new until they have had actual experience of it. (Machiaveli 1921: 22)

Would this apply equally to linguistic change and philosophical outlooks? The reasoning is reminiscent of what Fourier wrote about financiers.

Thus it comes about that all armed prophets have conquered and unarmed ones failed; for besides what has been always said, the character of people varies, and it is easy to persuade them of a thing, but difficult to keep them in that persuasion. (Machiaveli 1921: 22)

Machiavelli being machiavellian.

And as he knew that the harshness of the past had engendered some amount of hatred, in order to purge the minds of the people and to win them over completely, he resolved to show that if any cruelty had taken place it was not by his orders, but through the harsh disposition of his minister. And taking him on some pretext, he had him placed one morning in the public square at Cesena, cut in half, with a piece of wood and blood-stained knife by his side. The ferocity of this spectacle caused the people both satisfaction and amazement. (Machiaveli 1921: 28)

What nice people.

Having been appointed to this position, and having decided to become prince, and to hold with violence and without the support of others that which had been granted him; and having imparted his design to Hamilcar the Carthaginian, [|] who with his armies was fighting in Sicily, he called together one morning the people and senate of Syracuse, as if he had to deliberate on matters of importance to the republic, and at a given signal had all the senators and the richest men of the people killed by his soldiers; after their death he occupied and held rule over the city without any civil disorders. (Machiaveli 1921: 32-33)

Red morning gathering.

It cannot be called a virtue to kill one's fellow-citizens, betray one's friends, be without faith, without pity, and without religion, by which methods one may indeed gain an empire, but not glory. (Machiaveli 1921: 33)

These methods are successful but not admirable.

Nevertheless his barbarous cruelty and inhumanity, together with his countless atrocities, do not permit of his being named among the most famous men. (Machiaveli 1921: 33)

And yet his name stands, like negative advertising, as an instance of a figure not to imitate.

For in every city these two opposite parties are to be found, arising from the desire of the populace to avoid the oppression of the great, and the desire of the great to command and oppress the people. (Machiaveli 1921: 37)

Somehow these have come to be known as "left" and "right".

Besides which, it is impossible to satisfy the nobility by fair dealing and without inflicting injury on others, whereas it is very easy to satisfy the mass of the people in this way. For the aim of the people is more honest than that of the nobility, the latter desiring to oppress, and the former merely to avoid oppression. (Machiaveli 1921: 38)

Also something evident in modern politics. The progressive left proposes environmental protection acts to stave off the looming climate catastrophe, the conservative right denies climate change and proclaims it a hoax when pressed but will deregulate polluting industries when in power.

And whoever has strongly fortified his town and, as regards the government of his subjects, has proceeded as we have already described and will further relate, will be attacked with great reluctance, for men are always averse to enterprises in which they foresee difficulties, and it can never appear easy to attack one who has his town well [|] guarded and is not hated by the people. The cities of Germany are extremely liberal, have little surrounding country, and obey the emperor when they choose, and they do not fear him or any other potentate that they have about them. They are fortified in such a manner that every one thinks that to reduce them would be tedious and difficult, for they all have the necessary moats and bastions, sufficient artillery, and always keep in the public storehouses food and drink and fuel for one year. (Machiaveli 1921: 41-42)

Probably why Germany has historically been among those conquering and seldom if ever those conquered. Ordnung.

It now remains to us only to speak of ecclesiastical principalities, with regard to which the difficulties lie wholly before they are possessed. They are acquired either by ability or by fortune; but are maintained without either, for they are sustained by the ancient religious customs, which are so powerful and of such quality, that they keep their princes in power in whatever manner tehy proceed and live. These alone have a state without defending it, have subjects without governing them, and the states, not being defended, are not taken from them; the subjects not being governed do not disturb themselves, and neither think of nor are capable of alienating themselves from them. (Machiaveli 1921: 44)

I'm starting to think that ability and fortune stand for virtue (strength, fame) and wealth. That ecclesiastical principalities have the most stable staying-power is what Uku Masing (1899a) was aiming at.

In a word, the greatest dangers with mercenaries lies in their cowardice and reluctance to fight, but with auxiliaries the danger lies in their courage. A wise prince, therefore, always avoids these forces and has recourse to his own, and would prefer rather to lose with his own men than canquer with the forces of others, not deeming it a true victory which is gained by foreign arms. (Machiaveli 1921: 54)

Have your own forces.

A prince should therefore have no other aim or thought, nor take up any other thing for his study, but war and its order and discipline, for that is the only art that is necessary to one who commands, and it is of such virtue that it not only maintains those who are born princes, but often enables men of private fortune to attain to that rank. (Machiaveli 1921: 57)

Machiavelli being machiavellian.

Because there is no comparison whatever between an armed man and a disarmed one; it is not reasonable to suppose that one who is armed will obey willingly one who is unarmed; or that any unarmed man will remain safe among armed servants. (Machiaveli 1921: 57)

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And whoever reads the life of Cyrus written by Kenophon, will perceive in the life of Scipio how gloriously he imitated him, and how, in chastity, affability, humanity, and liberality Scipio conformed to those qualities of Cyrus described by Xenophon. (Machiaveli 1921: 59)

This is why the Wikipedia page for Xenophon's Cyropaedia mentions Machiavelli.

But my intention being to write something of use to those who understand it, it appears to me more proper to go to the real truth of the matter than to its imagination; and many have imagined republics and principalities which have never been seen or known to exist in reality; for how we live is so far removed from how we ought to live, that he who abandons what is done for what ought to be done, will rather learn to bring about his own ruin than his preservation. (Machiaveli 1921: 60)

Against utopians.

Beginning now with the first qualities above named, I say that it would be well to be considered liberal; nevertheless liberality used in such a way that you are not feared will injure you, because if used virtuously and in the proper way, it will not be known, and you will not incur the disgrace of the contrary vice. But one who wishes to obtain the reputation of liberality among men, must not omit every kind of sumptuous display, and to such an extent that a prince of this character will consume by such means all his resources, and will be at last compelled, if he wishes to maintain his name for liberality, to impose heavy charges on his people, become an extortioner, and do everything possible to obtain money. (Machiaveli 1921: 62)

Clearly there is no liberality without expensive, sumptuous display. Liberality is either all or nothing, folks.

For it may be said of men in general that they are ungrateful, voluble, dissemblers, anxious to avoid danger, and covetous of gain; as long as you benefit them, they are entirely yours; they offer you their blood, their goods, their life, and their children, as I have before said, when the necessity is remote; but when it approaches, they revolt. (Machiaveli 1921: 66)

Define:voluble - "characterized by a ready and continuous flow of words; fluent; glib; talkative: a voluble spokesman for the cause".

And men have less scruple in offending one who makes himself loved than one who makes himself feared; for love is held by a chain of obligation which, men being selfish, is broken whenever it serves their purpose; but fear is maintained by a dread of punishment which never fails. (Machiaveli 1921: 66)

Machiavelli being machiavellian.

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. (Machiaveli 1921: 69)

Describes one current U.S. president who is able to lie thrice in one sentence.

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. (Machiaveli 1921: 69-70)

Didn't know that this was a characteristic of foxes. Generally it is said to be simply "cleverness".

But it is necessary to be able to disguise this character well, and to be a great feigner and dissembler; and men are so simple and so ready to obey present necessities, that one who deceives will always find those who allow themselves to be deceived. (Machiaveli 1921: 70)

*Sign*. Machiavelli being machiavellian.

Thus it is well to seem pious, faithful, humane, religious, sincere, and also to be so; but you must have the mind so watchful that when it is needful to be otherwise you may be able to change to the opposite qualities. (Machiaveli 1921: 70)

This is rather characteristic of vice-president Pence, who is outwardly nothing but these adjective, and nothing but power-hungry in his early radio host career. The evangelicals are always looking to be deceived.

A prince must take great care that nothing goes out of his mouth which is not full of the above-named five qualities, ad, to see and hear him, he should seem to be all faith, all integrity, all humanity, and all religion. And nothing is more necessary than to seem to have this last quality, for men in general judge more by the eyes than by the hands, for everyone can see, but very few have to feel. Everybody sees what you appear to be, few feel what you are, and those few will not dare to oppose themselves to the many, who have the majesty of the state to defend them; and in the actions of men, and especially of princes, from which there is no appeal, the end is everything. (Machiaveli 1921: 71)

Sadly this appears to be the reality of things. We trust our eyes and ears more than our intuition.

He will chiefly become hated, as I said, by being rapacious, and usurping the property and women of his subjects, which he must abstain from doing, and whenever one does not attack the poperty or honour of the generality of men, they will live contented; [...] (Machiaveli 1921: 72)

Naturally "women" and "property" go together as if they were interchangeable.

The question may be discussed thus: a prince who fears his own people more than foreigners ought [|] to build fortresses, but he who has greater fear of foreigners than of his own people ought to do without them. (Machiaveli 1921: 86-87)

The same goes for bunkers.

Therefore the best fortress is to be found in the love of the people, for although you may have fortresses they will not save you if you are hated by the people. When once the people have taken arms against you, there will never be lacking foreigners to assist them. (Machiaveli 1921: 87)

Something positive.

He also attacked under the same pretext Africa, undertook his Italian enterprise, and has lately attacked France; so that he has continually contrived great things, which have kept his subjects' minds uncertain and astonished, and occupied in watching their result. And these actions have arisen one out of the other, so that they have left no time for men to settle down and act against him. (Machiaveli 1921: 89)

The firehose method.

There are three different kinds of brains, the one understands things unassisted, the other understands things when shown by others, the third understands neither alone nor with the explanations of others. The first kind is most excellent, the second also excellent, but the third useless. (Machiaveli 1921: 92)

Almost like a variation on a pythagorean theme (cf. Archytas 1818: 155).

And this is with regard to flatterers, of which courts are full, because men take such pleasure in their own things and deceive themselves about them that they can with difficulty guard against this plague; and by wishing to guard against it they run the risk of becoming contemptible. Because there is no other way of guarding one's self against flattery than by letting men understand that they will not offend you by speaking the truth; but when every one can tell you the truth, you lose their respect. A prudent prince must therefore take a third course, by choosing in his state wise men, and giving these alone full liberty to speak the truth to him, but only of those things that he asks and of nothing else; but he must ask them about everything and hear their opinion, and afterwards deliberate by himself in his own way, and in these councils and with each of these men comport himself so that every one may see that the more freely he speaks, the more he will be acceptable. (Machiaveli 1921: 94)

Good suggestions in themselves but the latter advice can go awry, as in the person of D.T. who asks about policy proposals about everyone, whoever happens to be in the vicinity, regardless of field or expertise.

For one sees that men in those things which lead them to the aim that each one has in view, namely, glory and riches, proceed in various ways; one with circumspection, another with impetuosity, one by violence, another by cunning, one with patience, another with the reverse; and each by these diverse ways may arrive at his aim. (Machiaveli 1921: 100)

Machiavelli does not write of the third aim - wisdom.

I certainly think that it is better to be impetuous than cautious, for fortune is a woman, and it is necessary, if you wish to master her, to conquer her by force; and it can be seen that she lets helfeslf be overcome by these rather than by those who proceed coldly. And therefore, like a woman, she is a friend to the young, because they are less cautious, fiercer, and master her with greater audacity. (Machiaveli 1921: 102)

If you are impetuous and fierce then they let you do it...