the prince(王子)-第19节
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Borgia was considered cruel； notwithstanding； his cruelty reconciled the
Romagna； unified it； and restored it to peace and loyalty。 And if this be
rightly considered； he will be seen to have been much more merciful than
the Florentine people； who； to avoid a reputation for cruelty； permitted
Pistoia to be destroyed。＇*＇ Therefore a prince； so long as he keeps his
subjects united and loyal； ought not to mind the reproach of cruelty；
because with a few examples he will be more merciful than those who；
through too much mercy； allow disorders to arise； from which follow
murders or robberies； for these are wont to injure the whole people； whilst
those executions which originate with a prince offend the individual only。
＇*＇ During the rioting between the Cancellieri and Panciatichi factions
in 1502 and 1503。
And of all princes； it is impossible for the new prince to avoid the
imputation of cruelty； owing to new states being full of dangers。 Hence
Virgil； through the mouth of Dido； excuses the inhumanity of her reign
owing to its being new； saying：
〃Res dura； et regni novitas me talia cogunt Moliri； et late fines
custode tueri。〃＇*＇
Nevertheless he ought to be slow to believe and to act； nor should he
himself show fear； but proceed in a temperate manner with prudence and
humanity； so that too much confidence may not make him incautious and
too much distrust render him intolerable。
＇*＇ 。 。 。 against my will； my fate A throne unsettled； and an infant state；
Bid me defend my realms with all my pow'rs； And guard with these
severities my shores。
Christopher Pitt。
Upon this a question arises： whether it be better to be loved than
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feared or feared than loved？ It may be answered that one should wish to be
both； but； because it is difficult to unite them in one person； it is much
safer to be feared than loved； when； of the two； either must be dispensed
with。 Because this is to be asserted in general of men； that they are
ungrateful； fickle； false； cowardly； covetous； and as long as you succeed
they are yours entirely； they will offer you their blood； property； life； and
children； as is said above； when the need is far distant； but when it
approaches they turn against you。 And that prince who； relying entirely on
their promises； has neglected other precautions； is ruined； because
friendships that are obtained by payments； and not by greatness or nobility
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 t
