introduction to ethics
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week_5_machiavelli_the_prince_1.docxThe Prince
By
NICHOLAS MACHIAVELLI
(1469 – 1527)
Chapter 17: Of Liberality, and Miserablenesse.
I say that it would be very well to be accounted liberal: nevertheless, liberality used in such a manner, as to make thee be accounted so, wrongs thee: for in case it be used virtuously, and as it ought to be, it shall never come to be taken notice of, so as to free thee from the infamy of its contrary. And therefore for one to hold the name of liberal among men, it were needful not to omit any sumptuous quality, insomuch that a Prince always so disposed, shall waste all his revenues, and at the end shall be forced, if he will still maintain that reputation of liberality, heavily to burthen his subjects, and become a great exactor; and put in practice all those things that can be done to get money: Which begins to make him hateful to his subjects, and fall into every ones contempt, growing necessitous: so that having with this liberality wronged many, and imparted of his bounty but to a few; he feels every first mischance, and runs a hazard of every first danger: Which he knowing, and desiring to withdraw himself from, incurs presently the disgrace of being termed miserable. A Prince therefore not being able to use this virtue of liberality, without his own damage, in such a sort, that it may be taken notice of, ought, if he be wise, not to regard the name of Miserable; for in time he shall always be esteemed the more liberal, seeing that by his parsimony his own revenues are sufficient for him; as also he can defend himself against whoever makes war against him, and can do some exploits without grieving his subjects: so that he comes to use his liberality to all those, from whom he takes nothing, who are infinite in number; and his miserableness towards those to whom he gives nothing, who are but a few. In our days we have not seen any, but those who have been held miserable, do any great matters; but the others all quite ruined. Pope Julius the second, however he served himself of the name of Liberal, to get the Papacy, yet never intended he to continue it, to the end he might be able to make war against the King of France: and he made so many wars without imposing any extraordinary tax, because his long thrift supplied his large expenses. This present King of Spain could never have undertaken, nor gone through with so many exploits, had he been accounted liberal. Wherefore a Prince ought little to regard (that he may not be driven to pillage his subjects, that he may be able to defend himself, that he may not fall into poverty and contempt, that he be not forced to become an extortioner) though he incurre the name of miserable; for this is one of those vices, which does not pluck him from his throne. And if any one should say, Cesar by his liberality obtained the Empire, and many others (because they both were, and were esteemed liberal) attained to exceeding great dignities. I answer, either thou art already come to be a Prince, or thou art in the way to it; in the first case, this liberality is hurtful; in the second, it is necessary to be accounted so; and Cesar was one of those that aspired to the Principality of Rome. But if after he had gotten it, he had survived, and not forborne those expenses, he would quite have ruined that Empire. And if anyone should reply; many have been Princes, and with their armies have done great exploits, who have been held very liberal. I answer, either the Prince spends of his own and his subjects, or that which belongs to others: in the first, he ought to be sparing; in the second, he should not omit any part of liberality. And that Prince that goes abroad with his army, and feeds upon prey, and spoil, and tributes, and hath the disposing of that which belongs to others, necessarily should use this liberality; otherwise would his soldiers never follow him; and of that which is neither thin, nor thy subjects, thou mayest well be a free giver, as were Cyrus, Cesar and Alexander; for the spending of that which is another, takes not away thy reputation, but rather adds to it, only the wasting of that which is thin own hurts thee; nor is there anything consumes itself so much as liberality, which whilest thou usest, thou lowest the means to make use of it, and becomes poor and abject; or to avoid this poverty, an extortioner and hateful person. And among all those things which a Prince ought to beware of is, to be despised, and odious; to one and the other of which, liberality brings thee. Wherefore there is more discretion to hold the style of Miserable, which begets an infamy without hatred, than to desire that of Liberal, whereby to incurre the necessity of being thought an extortioner, which procures an infamy with hatred.
CHAP. 23: That Flatterers are to be avoided.
I will not omit one principle of great importance, being an error from which Princes with much difficulty defend themselves, unless they be very discreet, and make a very good choice; and this is concerning flatterers; whereof all writings are full: and that because men please themselves so much in their own things, and therein cozen themselves, that very hardly can they escape this pestilence; and desiring to escape it, there is danger of falling into contempt; for there is no other way to be secure from flattery, but to let men know, that they displease thee not in telling the truth: but when everyone hath this leave, thou losest thy reverence. Therefore ought a wise Prince take a third course, making choice of some understanding men in his State, and give only to them a free liberty of speaking to him the truth; and touching those things only which he inquires of, and nothing else; but he ought to be inquisitive of everything, and hear their opinions, and then afterwards advise himself after his own manner; and in these deliberations, and with every one of them so carry himself, that they all know, that the more freely they shall speak, the better they shall be liked of: and besides those, not listen to anyone; and thus pursue the thing resolved on, and continue obstinate in their resolution. He who does otherwise, either falls upon flatterers, or often changes upon the varying of opinions, from whence proceeds it that men conceive but slightly of him. To this purpose I will present you a modern example. Peter Lucas a servant of Maximilians the present Emperor, speaking of his Majesty, said that he never advised with anybody, nor never did anything after his own way: which was because he took a contrary course to what we have now said: for the Emperor is a close man, who communicates his secrets to none, nor takes counsel of any one; but as they come to be put in practice, they begin to be discovered and known, and so contradicted by those that are near about him; and he as being an easy man, is quickly wrought from them. Whence it comes that what he does today, he undoes on the morrow; and that he never understands himself what he would, nor what he purposes, and that there is no grounding upon any of his resolutions. A Prince therefore ought always to take advise , but at his own pleasure, and not at other means; or rather should take away any mans courage to advise him of anything, but what he asks: but he ought well to ask at large, and then touching the things inquired of, be a patient hearer of the truth; and perceiving that for some respect the truth were concealed from him, be displeased thereat. And because some men have thought that a Prince that gains the opinion to be wise, may be held so, not by his own natural endowments, but by the good counsels he hath about him; without question they are deceived; for this is a general rule and never fails, that a Prince who of himself is not wise, can never be well advised, unless he should light upon one alone, wholly to direct and govern him, who himself were a very wise man. In this case it is possible he may be well governed: but this would last but little: for that governor in a short time would deprive him of his State; but a Prince not having any parts of nature, being advised of more than one, shall never be able to unite these counsels: of himself shall he never know how to unite them; and each one of the Counselors, probably will follow that which is most properly his own; and he shall never find the means to amend or discern these things; nor can they fall out otherwise, because men always prove mischievous, unless upon some necessity they be forced to become good: we conclude therefore, that counsels must needs take their beginning from the Princes wisdom, and not the wisdom of the Prince from good counsels.
In this Chapter our Author prescribes some rules how to avoid flattery, and not to fall into contempt. The extent of these two extremes is so large on both sides, that there is left but a very narrow path for the right temper to walk between them both: and happy were that Prince, who could light on so good a Pilot as to bring him to Port between those rocks and those quicksands. Where Majesty becomes familiar, unless endued with a super-eminent virtue, it loses all awful regards: as the light of the Sun, because so ordinary, because so common, we should little value, were it not that all Creatures feel themselves quickened by the rayes thereof. Every fool is taken with his own pride and others flatteryes: and this fool keeps company so much with all great wise men, that hardly with a candle and lantern can they be discerned between. The greatest men are more subject to gross and palpable flatteries; and especially the greatest of men, who are Kings and Princes: for many seek the Rulers favor. Prov. 28. 26. For there are divers means whereby private men are instructed; Princes have not that good hap: but they whose instruction is of most importance, so soone as they have taken the government upon them, no longer suffer any {347} reproovers: for but few have accessed unto them, and they who familiarly converse with them, doe and say all for favour. Isocrat, to Nicocles, All are afraid to give him occasion of displeasure, though by telling him truth. To this purpose therefore says one; a Prince excels in learning to ride the great horse, rather than in any other exercise, because his horse being no flatterer, will show him he makes no difference between him and another man, and unless he keeps his seat well, will lay him on the ground. This is plain dealing. Men are more subtle, more double-hearted, they have a heart and a heart neither is their tongue their hearts true interpreter. Counsel in the heart of man is like deep waters; but a man of understanding will draw it out. Prov. 20. 5. This understanding is most requisite in a Prince, inasmuch as the whole Globe is in his hand, and the inferior Orbes are swayed by the motion of the highest. And therefore surely it is the honor of a King to search out such a secret: Prov. 25. 2. His counselors are his eyes and ears; as they ought to be dear to him, so they ought to be true to him, and make him the true report of things without disguise. If they prove false eyes, let him pluck them out; he may as they use glass eyes, take them forth without pain, and see never a whit the worse for it. The wisdom of a Princes Counselors is a great argument of the Princes wisdom.
