Discourses on the First Decadeof Titus Livius by Niccolò Machiavelli (ereader with dictionary txt) 📖

unusual privileges which they had enjoyed under the kings, were withheld under the consuls; so that to them it seemed as though the freedom of the people implied their servitude. Any one, therefore, who undertakes to control a people, either as their prince or as the head of a commonwealth, and does not make sure work with all who are hostile to his new institutions, founds a government which cannot last long. Undoubtedly those princes are to be reckoned unhappy, who, to secure their position, are forced to advance by unusual and irregular paths, and with the people for their enemies. For while he who has to deal with a few adversaries only, can easily and without much or serious difficulty secure himself, he who has an entire people against him can never feel safe and the greater the severity he uses the weaker his authority becomes; so that his best course is to strive to make the people his friends.

But since these views may seem to conflict with what I have said above, treating there of a republic and here of a prince, that I may not have to return to the subject again, I will in this place discuss it briefly. Speaking, then of those princes who have become the tyrants of their country, I say that the prince who seeks to gain over an unfriendly people should first of all examine what it is the people really desire, and he will always find that they desire two things: first, to be revenged upon those who are the cause of their servitude; and second, to regain their freedom. The first of these desires the prince can gratify wholly, the second in part. As regards the former, we have an instance exactly in point. Clearchus, tyrant of Heraclea, being in exile, it so happened that on a feud arising between the commons and the nobles of that city, the latter, perceiving they were weaker than their adversaries, began to look with favour on Clearchus, and conspiring with him, in opposition to the popular voice recalled him to Heraclea and deprived the people of their freedom. Clearchus finding himself thus placed between the arrogance of the nobles, whom he could in no way either satisfy or correct, and the fury of the people, who could not put up with the loss of their freedom, resolved to rid himself at a stroke from the harassment of the nobles and recommend himself to the people. Wherefore, watching his opportunity, he caused all the nobles to be put to death, and thus, to the extreme delight of the people, satisfied one of those desires by which they are possessed, namely, the desire for vengeance.

As for the other desire of the people, namely, to recover their freedom, the prince, since he never can content them in this, should examine what the causes are which make them long to be free; and he will find a very few of them desiring freedom that they may obtain power, but all the rest, whose number is countless, only desiring it that they may live securely. For in all republics, whatever the form of their government, barely forty or fifty citizens have any place in the direction of affairs; who, from their number being so small, can easily be reckoned with, either by making away with them, or by allowing them such a share of honours as, looking to their position, may reasonably content them. All those others whose sole aim it is to live safely, are well contented where the prince enacts such laws and ordinances as provide for the general security, while they establish his own authority; and when he does this, and the people see that nothing induces him to violate these laws, they soon begin to live happily and without anxiety. Of this we have an example in the kingdom of France, which enjoys perfect security from this cause alone, that its kings are bound to compliance with an infinity of laws upon which the well-being of the whole people depends. And he who gave this State its constitution allowed its kings to do as they pleased as regards arms and money; but provided that as regards everything else they should not interfere save as the laws might direct. Those rulers, therefore, who omit to provide sufficiently for the safety of their government at the outset, must, like the Romans, do so on the first occasion which offers; and whoever lets the occasion slip, will repent too late of not having acted as he should. The Romans, however, being still uncorrupted at the time when they recovered their freedom, were able, after slaying the sons of Brutus and getting rid of the Tarquins, to maintain it with all those safeguards and remedies which we have elsewhere considered. But had they already become corrupted, no remedy could have been found, either in Rome or out of it, by which their freedom could have been secured; as I shall show in the following Chapter.


CHAPTER XVII.-That a corrupt People obtaining Freedom can hardly preserve it.

I believe that if her kings had not been expelled, Rome must very soon have become a weak and inconsiderable State. For seeing to what a pitch of corruption these kings had come, we may conjecture that if two or three more like reigns had followed, and the taint spread from the head to the members, so soon as the latter became infected, cure would have been hopeless. But from the head being removed while the trunk was still sound, it was not difficult for the Romans to return to a free and constitutional government.

It may be assumed, however, as most certain, that a corrupted city living under a prince can never recover its freedom, even were the prince and all his line to be exterminated. For in such a city it must necessarily happen that one prince will be replaced by another, and that things will never settle down until a new lord be established; unless, indeed, the combined goodness and valour of some one citizen should maintain freedom, which, even then, will endure only for his lifetime; as happened twice in Syracuse, first under the rule of Dion, and again under that of Timoleon, whose virtues while they lived kept their city free, but on whose death it fell once more under a tyranny.

But the strongest example that can be given is that of Rome, which on the expulsion of the Tarquins was able at once to seize on liberty and to maintain it; yet, on the deaths of Cæsar, Caligula, and Nero, and on the extinction of the Julian line, was not only unable to establish her freedom, but did not even venture a step in that direction. Results so opposite arising in one and the same city can only be accounted for by this, that in the time of the Tarquins the Roman people were not yet corrupted, but in these later times had become utterly corrupt. For on the first occasion, nothing more was needed to prepare and determine them to shake off their kings, than that they should be bound by oath to suffer no king ever again to reign in Rome; whereas, afterwards, the authority and austere virtue of Brutus, backed by all the legions of the East, could not rouse them to maintain their hold of that freedom, which he, following in the footsteps of the first Brutus, had won for them; and this because of the corruption wherewith the people had been infected by the Marian faction, whereof Cæsar becoming head, was able so to blind the multitude that it saw not the yoke under which it was about to lay its neck.

Though this example of Rome be more complete than any other, I desire to instance likewise, to the same effect, certain peoples well known in our own days; and I maintain that no change, however grave or violent, could ever restore freedom to Naples or Milan, because in these States the entire body of the people has grown corrupted. And so we find that Milan, although desirous to return to a free form of government, on the death of Filippo Visconti, had neither the force nor the skill needed to preserve it.

Most fortunate, therefore, was it for Rome that her kings grew corrupt soon, so as to be driven out before the taint of their corruption had reached the vitals of the city. For it was because these were sound that the endless commotions which took place in Rome, so far from being hurtful, were, from their object being good, beneficial to the commonwealth. From which we may draw this inference, that where the body of the people is still sound, tumults and other like disorders do little hurt, but that where it has become corrupted, laws, however well devised, are of no advantage, unless imposed by some one whose paramount authority causes them to be observed until the community be once more restored to a sound and healthy condition.

Whether this has ever happened I know not, nor whether it ever can happen. For we see, as I have said a little way back, that a city which owing to its pervading corruption has once begun to decline, if it is to recover at all, must be saved not by the excellence of the people collectively, but of some one man then living among them, on whose death it at once relapses into its former plight; as happened with Thebes, in which the virtue of Epaminondas made it possible while he lived to preserve the form of a free Government, but which fell again on his death into its old disorders; the reason being that hardly any ruler lives so long as to have time to accustom to right methods a city which has long been accustomed to wrong. Wherefore, unless things be put on a sound footing by some one ruler who lives to a very advanced age, or by two virtuous rulers succeeding one another, the city upon their death at once falls back into ruin; or, if it be preserved, must be so by incurring great risks, and at the cost of much blood. For the corruption I speak of, is wholly incompatible with a free government, because it results from an inequality which pervades the State and can only be removed by employing unusual and very violent remedies, such as few are willing or know how to employ, as in another place I shall more fully explain.


CHAPTER XVIII.-How a Free Government existing in a corrupt City may be preserved, or not existing may be created.

I think it neither out of place, nor inconsistent with what has been said above, to consider whether a free government existing in a corrupt city can be maintained, or, not existing, can be introduced. And on this head I say that it is very difficult to bring about either of these results, and next to impossible to lay down rules as to how it may be done; because the measures to be taken must vary with the degree of corruption which prevails.

Nevertheless, since it is well to reason things out, I will not pass this matter by, but will assume, in the first place, the case of a very corrupt city, and then take the case of one in which corruption has reached a still greater height; but where corruption is universal, no laws or institutions will ever have force to restrain it. Because as good customs stand in need of good laws for their support, so laws, that they may be respected, stand in need of good customs. Moreover, the laws and institutions established in a republic at its beginning, when men were good, are no longer suitable when they have become bad; but while the