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Discourses on the First Decade of Titus Livius
by Niccolo Machiavelli
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DISCOURSES ON THE FIRST DECADE OF

TITUS LIVIUS

BY

NICCOLO MACHIAVELLI

CITIZEN AND SECRETARY OF FLORENCE



TRANSLATED FROM THE ITALIAN BY

NINIAN HILL THOMSON, M.A.

LONDON KEGAN PAUL, TRENCH & CO., 1, PATERNOSTER SQUARE 1883

TO PROFESSOR PASQUALE VILLARI.

DEAR PROFESSOR VILLARI,

Permit me to inscribe your name on a translation of Machiavelli's Discourses which I had your encouragement to undertake, and in which I have done my best to preserve something of the flavour of the original. Yours faithfully,

NINIAN HILL THOMSON.

FLORENCE, May 17, 1883.

BOOK I.

PREFACE

CHAPTER

I. Of the beginnings of Cities in general, and in particular of that of Rome

II. Of the various kinds of Government; and to which of them the Roman Commonwealth belonged

III. Of the accidents which led in Rome to the creation of Tribunes of the People, whereby the Republic was made more perfect

IV. That the dissensions between the Senate and Commons of Rome made Rome free and powerful

V. Whether the guardianship of public freedom is safer in the hands of the Commons or of the Nobles; and whether those who seek to acquire power, or they who seek to maintain it, are the greater cause of commotions

VI. Whether it was possible in Rome to contrive such a Government as would have composed the differences between the Commons and the Senate

VII. That to preserve liberty in a State, there must exist the right to accuse

VIII. That calumny is as hurtful in a Commonwealth as the power to accuse is useful

IX. That to give new institutions to a Commonwealth, or to reconstruct old institutions on an entirely new basis, must be the work of one Man

X. That in proportion as the founder of a Kingdom or Commonwealth merits praise, he who founds a Tyranny deserves blame

XI. Of the Religion of the Romans

XII. That it is of much moment to make account of Religion; and that Italy, through the Roman Church, being wanting therein, has been ruined

XIII. Of the use the Romans made of Religion in giving institutions to their City; in carrying out their enterprises; and in quelling tumults

XIV. That the Romans interpreted the auspices to meet the occasion; and made a prudent show of observing the rites of Religion even when forced to disregard them; and any who rashly slighted Religion they punished

XV. How the Samnites, as a last resource in their broken fortunes, had recourse to Religion

XVI. That a People accustomed to live under a Prince, if by any accident it become free, can hardly preserve that freedom

XVII. That a corrupt People obtaining freedom can hardly preserve it

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

XIX. After a strong Prince a weak Prince may maintain himself: but after one weak Prince no Kingdom can stand a second

XX. That the consecutive reigns of two valiant Princes produce great results: and that well-ordered Commonwealths are assured of a succession of valiant Rulers by whom their power and growth are rapidly extended

XXI. That it is a great reproach to a Prince or to a Commonwealth to be without a National Army

XXII. What is to be noted in the combat of the three Roman Horatii and the three Alban Curiatii

XXIII. That we should never hazard our whole fortunes, where we put not forth our entire strength; for which reason to guard a defile is often hurtful

XXIV. That well-ordered States always provide rewards and punishments for their Citizens; and never set off deserts against misdeeds

XXV. That he who would reform the institutions of a free State, must retain at least the semblance of old ways

XXVI. That a new Prince in a city or province of which he has taken possession, ought to make everything new

XXVII. That Men seldom know how to be wholly good or wholly bad

XXVIII. Whence it came that the Romans were less ungrateful to their citizens than were the Athenians

XXIX. Whether a People or a Prince is the more ungrateful

XXX. How Princes and Commonwealths may avoid the vice of ingratitude; and how a Captain or Citizen may escape being undone by it

XXXI. That the Roman Captains were never punished with extreme severity for misconduct; and where loss resulted to the Republic merely through their ignorance or want of judgment, were not punished at all

XXXII. That a Prince or Commonwealth should not defer benefits until they are forced to yield them

XXXIII. When a mischief has grown up in, or against a State, it is safer to temporize with it than to meet it with violence

XXXIV. That the authority of the Dictator did good and not harm to the Roman Republic; and that it is, not those powers which are given by the free suffrages of the People, but those which ambitious Citizens usurp for themselves that are pernicious to a State

XXXV. Why the creation of the Decemvirate in Rome, although brought about by the free and open suffrage of the Citizens, was hurtful to the liberties of that Republic

XXXVI. That Citizens who have held the higher offices of a Commonwealth should not disdain the lower

XXXVII. Of the mischief bred in Rome by the Agrarian Law: and how it is a great source of disorder in a Commonwealth to pass a law opposed to ancient usage with stringent retrospective effect

XXXVIII. That weak Republics are irresolute and undecided; and that the course they may take depends more on Necessity than Choice

XXXIX. That often the same accidents are seen to befall different Nations

XL. Of the creation of the Decemvirate in Rome, and what therein is to be noted. Wherein among other matters it is shown how the same causes may lead to the safety or to the ruin of a Commonwealth

XLI. That it is unwise to pass at a bound from leniency to severity, or to a haughty bearing from a humble

XLII. How easily men become corrupted

XLIII. That men fighting in their own cause make good and resolute Soldiers

XLIV. That the Multitude is helpless without a head: and that we should not with the same breath threaten and ask leave

XLV. That it is of evil example, especially in the maker of a law, not to observe the law when made: and that daily to renew acts of severity in a City is most hurtful to the Governor

XLVI. That men climb from one step of ambition to another, seeking at first to escape injury, and then to injure others

XLVII. That though men deceive themselves in generalities, in particulars they judge truly

XLVIII. He who would not have an office bestowed on some worthless or wicked person, should contrive that it be solicited by one who is utterly worthless and wicked, or else by one who is in the highest degree noble and good

XLIX. That if Cities which, like Rome, had their beginning in freedom, have had difficulty in framing such laws as would preserve their freedom, Cities which at the first have been in subjection will find this almost impossible

L. That neither any Council nor any Magistrate should have power to bring the Government of a City to a stay

LI. What a Prince or Republic does of necessity, should seem to be done by choice

LII. That to check the arrogance of a Citizen who is growing too powerful in a State, there is no safer method, nor less open to objection, than to forestall him in those ways whereby he seeks to advance himself

LIII. That the People, deceived by a false show of advantage, often desire what would be their ruin; and that large hopes and brave promises easily move them

LIV. Of the boundless authority which a great man may use to restrain an excited Multitude

LV. That the Government is easily carried on in a City wherein the body of the People is not corrupted: and that a Princedom is impossible where equality prevails, and a Republic where it does not

LVI. That when great calamities are about to befall a City or Country, signs are seen to presage, and seers arise who foretell them

LVII. That the People are strong collectively, but individually weak

LVIII. That a People is wiser and more constant than a Prince

LIX. To what Leagues or Alliances we may most trust, whether those we make with Commonwealths or those we make with Princes

LX. That the Consulship and all the other Magistracies in Rome were given without respect to Age

BOOK II.

PREFACE

I. Whether the Empire acquired by the Romans was more due to Valour or to Fortune

II. With what Nations the Romans had to contend, and how stubborn these were in defending their Freedom

III. That Rome became great by destroying the Cities which lay round about her, and by readily admitting Strangers to the rights of Citizenship

IV. That Commonwealths have followed three methods for extending their power

V. That changes in Sects and Tongues, and the happening of Floods and Pestilences, obliterate the memory of the past

VI. Of the methods followed by the Romans in making War

VII. Of the quantity of land assigned by the Romans to each colonist

VIII. Why certain Nations leave their ancestral seats and overflow the Countries of others

IX. Of the Causes which commonly give rise to wars between States

X. That contrary to the vulgar opinion, Money is not the sinews of War

XI. That it were unwise to ally yourself with a Prince who has reputation rather than strength

XII. Whether when Invasion is imminent it is better to anticipate or to await it

XIII. That Men rise from humble to high fortunes rather by Fraud than by Force

XIV. That Men often err in thinking they can subdue Pride by Humility

XV. That weak States are always dubious in their resolves; and that tardy resolves are always hurtful

XVI. That the Soldiers of our days depart widely from the methods of ancient Warfare

XVII. What importance the Armies of the present day should allow to Artillery; and whether the commonly received opinion concerning it be just

XVIII. That the authority of the Romans and the example of ancient warfare should make us hold Foot Soldiers of more account than Horse

XIX. That conquests made by ill governed States and such as follow not the valiant methods of the Romans, lend rather to their ruin than to their aggrandizement

XX. Of the dangers incurred by Princes or Republics who resort to Auxiliary or Mercenary Arms

XXI. That Capua was the first City to which the Romans sent a Praetor; nor there, until four hundred years after they began to make war

XXII. That in matters of moment Men often judge amiss

XXIII. That in chastising then Subjects when circumstances required it the Romans always avoided half measures

XXIV. That, commonly, Fortresses do much more harm than good

XXV. That he who attacks a City divided against itself, must not think to get possession of it through its divisions

XXVI. That Taunts and Abuse breed hatred against him who uses them, without yielding him any advantage

XXVII. That prudent Princes and Republics should be content to have obtained a victory; for, commonly, when they are not, their victory turns to defeat

XXVIII. That to neglect the redress of Grievances, whether public or private, is dangerous for a Prince or Commonwealth

XXIX. That Fortune obscures the minds of Men when she would not have them hinder her designs

XXX. That really powerful Princes and Commonwealths do not buy Friendships with money, but with their valour and the fame of then prowess

XXXI. Of the danger of trusting banished men

XXXII. In how many ways the Romans gained possession of Towns

XXXIII. That the Romans entrusted the Captains of their Armies with the fullest Powers

BOOK III.

I. For a Sect or Commonwealth to last long, it must often be brought back to its beginnings

II. That on occasion it is wise to feign folly

III. That to preserve a newly acquired freedom we must slay the Sons of Brutus

IV. That an Usurper is never safe in his Princedom while those live whom he has deprived of it

V. How an Hereditary King may come to lose his Kingdom

VI. Of Conspiracies

VII. Why it is that changes from Freedom to Servitude, and from Servitude to Freedom, are sometimes made without bloodshed, but at other times reek with blood

VIII. That he who would effect changes in a Commonwealth, must give heed to its character and condition

IX. That to enjoy constant good fortune we must change with the times

X. That a Captain cannot escape battle when his Enemy forces it on him at all hazards

XI. That one who has to contend with many, though he be weaker than they, will prevail if he can withstand their first onset

XII. A prudent Captain will do what he can to make it necessary for his own Soldiers to fight, and to relieve his Enemy from that necessity

XIII. Whether we may trust more to a valiant Captain with a weak Army, or to a valiant Army with a weak Captain

XIV. Of the effect produced in Battle by strange and unexpected Sights or Sounds

XV. That one and not many should head an Army; and why it is disadvantageous to have more leaders than one

XVI. That in times of difficulty true Worth is sought after whereas in quiet times it is not the most deserving but those who are recommended by wealth or connection who are most in favour

XVII. That we are not to offend a Man, and then send him to fill an important Office or Command

XVIII. That it is the highest quality of a Captain to be able to forestall the designs of his adversary

XIX. Whether indulgence or severity be more necessary for controlling a Multitude

XX. How one humane act availed more with the men of Falerii than all the might of the Roman Arms

XXI. How it happened that Hannibal pursuing a course contrary to that taken by Scipio, wrought the same results in Italy which the other achieved in Spain

XXII. That the severity of Manlius Torquatus and the gentleness of Valerius Corvinus won for both the same Glory

XXIII. Why Camillus was banished from Rome

XXIV. That prolonged Commands brought Rome to Servitude

XXV. Of the Poverty of Cincinnatus and of many other Roman Citizens

XXVI. How women are a cause of the ruin of States

XXVII. How a divided City may be reunited; and how it is a false opinion that to hold Cities in subjection they must be kept divided

XXVIII. That a Republic must keep an eye on what its Citizens are about; since often the seeds of a Tyranny lie hidden under a semblance of generous deeds

XXIX. That the faults of a People are due to its Prince

XXX. That a Citizen who seeks by his personal influence to render signal service to his Country, must first stand clear of Envy. How a City should prepare for its defence on the approach of an Enemy

XXXI That strong Republics and valiant Men preserve through every change the same spirit and bearing

XXXII. Of the methods which some have used to make Peace impossible

XXXIII. That to insure victory in battle, you must inspire your soldiers with confidence in one another and in you

XXXIV. By what reports, rumours, or surmises the Citizens of a Republic are led to favour a fellow-citizen: and whether the Magistracies are bestowed with better judgment by a People or by a Prince

XXXV. Of the danger incurred in being the first to recommend new measures; and that the more unusual the measures, the greater the danger

XXXVI. Why it has been and still may be affirmed of the Gauls, that at the beginning of a fray they are more than Men, but afterwards less than Women

XXXVII. Whether a general engagement should be preceded by skirmishes; and how, avoiding these, we may get knowledge of a new Enemy

XXXVIII. Of the Qualities of a Captain in whom his Soldiers can confide

XXXIX. That a Captain should have good knowledge of Places

XL. That Fraud is fair in War

XLI. That our Country is to be defended by Honour or by Dishonour, and in either way is well defended

XLII. That Promises made on compulsion are not to be observed

XLIII. That Men born in the same Province retain through all times nearly the same character

XLIV. That where ordinary methods fail, Hardihood and Daring often succeed

XLV. Whether in battle it is better to await and repel the enemy's attack, or to anticipate it by an impetuous onset

XLVI. How the Characteristics of Families come to be perpetuated

XLVII. That love of his Country should lead a good Citizen to forget private wrongs

XLVIII. That on finding an Enemy make what seems a grave blunder we should suspect some fraud to lurk behind

XLIX. That a Commonwealth to preserve its Freedom has constant need of new Ordinances. Of the services in respect of which Quintius Fabius received the surname of Maximus



NICCOLO MACHIAVELLI

TO

ZANOBI BUONDELMONTI AND COSIMO RUCELLAI

HEALTH.

I send you a gift, which if it answers ill the obligations I owe you, is at any rate the greatest which Niccolo Machiavelli has it in his power to offer. For in it I have expressed whatever I have learned, or have observed for myself during a long experience and constant study of human affairs. And since neither you nor any other can expect more at my hands, you cannot complain if I have not given you more.

You may indeed lament the poverty of my wit, since what I have to say is but poorly said; and tax the weakness of my judgment, which on many points may have erred in its conclusions. But granting all this, I know not which of us is less beholden to the other: I to you, who have forced me to write what of myself I never should have written; or you to me, who have written what can give you no content.

Take this, however, in the spirit in which all that comes from a friend should be taken, in respect whereof we always look more to the intention of the giver than to the quality of the gift. And, believe me, that in one thing only I find satisfaction, namely, in knowing that while in many matters I may have made mistakes, at least I have not been mistaken in choosing you before all others as the persons to whom I dedicate these Discourses; both because I seem to myself, in doing so, to have shown a little gratitude for kindness received, and at the same time to have departed from the hackneyed custom which leads many authors to inscribe their works to some Prince, and blinded by hopes of favour or reward, to praise him as possessed of every virtue; whereas with more reason they might reproach him as contaminated with every shameful vice.

To avoid which error I have chosen, not those who are but those who from their infinite merits deserve to be Princes; not such persons as have it in their power to load me with honours, wealth, and preferment, but such as though they lack the power, have all the will to do so. For men, if they would judge justly, should esteem those who are, and not those whose means enable them to be generous; and in like manner those who know how to govern kingdoms, rather than those who possess the government without such knowledge. For Historians award higher praise to Hiero of Syracuse when in a private station than to Perseus the Macedonian when a King affirming that while the former lacked nothing that a Prince should have save the name, the latter had nothing of the King but the kingdom.

Make the most, therefore, of this good or this evil, as you may esteem it, which you have brought upon yourselves; and should you persist in the mistake of thinking my opinions worthy your attention, I shall not fail to proceed with the rest of the History in the manner promised in my Preface. Farewell.



DISCOURSES

ON THE FIRST DECADE OF

TITUS LIVIUS.



BOOK I.

* * * * *

PREFACE.

Albeit the jealous temper of mankind, ever more disposed to censure than to praise the work of others, has constantly made the pursuit of new methods and systems no less perilous than the search after unknown lands and seas; nevertheless, prompted by that desire which nature has implanted in me, fearlessly to undertake whatsoever I think offers a common benefit to all, I enter on a path which, being hitherto untrodden by any, though it involve me in trouble and fatigue, may yet win me thanks from those who judge my efforts in a friendly spirit. And although my feeble discernment, my slender experience of current affairs, and imperfect knowledge of ancient events, render these efforts of mine defective and of no great utility, they may at least open the way to some other, who, with better parts and sounder reasoning and judgment, shall carry out my design; whereby, if I gain no credit, at all events I ought to incur no blame.

When I see antiquity held in such reverence, that to omit other instances, the mere fragment of some ancient statue is often bought at a great price, in order that the purchaser may keep it by him to adorn his house, or to have it copied by those who take delight in this art; and how these, again, strive with all their skill to imitate it in their various works; and when, on the other hand, I find those noble labours which history shows to have been wrought on behalf of the monarchies and republics of old times, by kings, captains, citizens, lawgivers, and others who have toiled for the good of their country, rather admired than followed, nay, so absolutely renounced by every one that not a trace of that antique worth is now left among us, I cannot but at once marvel and grieve; at this inconsistency; and all the more because I perceive that, in civil disputes between citizens, and in the bodily disorders into which men fall, recourse is always had to the decisions and remedies, pronounced or prescribed by the ancients.

For the civil law is no more than the opinions delivered by the ancient jurisconsults, which, being reduced to a system, teach the jurisconsults of our own times how to determine; while the healing art is simply the recorded experience of the old physicians, on which our modern physicians found their practice. And yet, in giving laws to a commonwealth, in maintaining States and governing kingdoms, in organizing armies and conducting wars, in dealing with subject nations, and in extending a State's dominions, we find no prince, no republic, no captain, and no citizen who resorts to the example of the ancients.

This I persuade myself is due, not so much to the feebleness to which the present methods of education have brought the world, or to the injury which a pervading apathy has wrought in many provinces and cities of Christendom, as to the want of a right intelligence of History, which renders men incapable in reading it to extract its true meaning or to relish its flavour. Whence it happens that by far the greater number of those who read History, take pleasure in following the variety of incidents which it presents, without a thought to imitate them; judging such imitation to be not only difficult but impossible; as though the heavens, the sun, the elements, and man himself were no longer the same as they formerly were as regards motion, order, and power.

Desiring to rescue men from this error, I have thought fit to note down with respect to all those books of Titus Livius which have escaped the malignity of Time, whatever seems to me essential to a right understanding of ancient and modern affairs; so that any who shall read these remarks of mine, may reap from them that profit for the sake of which a knowledge of History is to be sought. And although the task be arduous, still, with the help of those at whose instance I assumed the burthen, I hope to carry it forward so far, that another shall have no long way to go to bring it to its destination.



CHAPTER I.—Of the Beginnings of Cities in general, and in particular of that of Rome.

No one who reads how the city of Rome had its beginning, who were its founders, and what its ordinances and laws, will marvel that so much excellence was maintained in it through many ages, or that it grew afterwards to be so great an Empire.

And, first, as touching its origin, I say, that all cities have been founded either by the people of the country in which they stand, or by strangers. Cities have their origins in the former of these two ways when the inhabitants of a country find that they cannot live securely if they live dispersed in many and small societies, each of them unable, whether from its situation or its slender numbers, to stand alone against the attacks of its enemies; on whose approach there is no time left to unite for defence without abandoning many strongholds, and thus becoming an easy prey to the invader. To escape which dangers, whether of their own motion or at the instance of some of greater authority among them, they restrict themselves to dwell together in certain places, which they think will be more convenient to live in and easier to defend.

Among many cities taking their origin in this way were Athens and Venice; the former of which, for reasons like those just now mentioned, was built by a scattered population under the direction of Theseus. To escape the wars which, on the decay of the Roman Empire daily renewed in Italy by the arrival of fresh hordes of Barbarians, numerous refugees, sheltering in certain little islands in a corner of the Adriatic Sea, gave beginning to Venice; where, without any recognized leader to direct them, they agreed to live together under such laws as they thought best suited to maintain them. And by reason of the prolonged tranquility which their position secured, they being protected by the narrow sea and by the circumstance that the tribes who then harassed Italy had no ships wherewith to molest them, they were able from very small beginnings to attain to that greatness they now enjoy.

In the second case, namely of a city being founded by strangers, the settlers are either wholly independent, or they are controlled by others, as where colonies are sent forth either by a prince or by a republic, to relieve their countries of an excessive population, or to defend newly acquired territories which it is sought to secure at small cost. Of this sort many cities were settled by the Romans, and in all parts of their dominions. It may also happen that such cities are founded by a prince merely to add to his renown, without any intention on his part to dwell there, as Alexandria was built by Alexander the Great. Cities like these, not having had their beginning in freedom, seldom make such progress as to rank among the chief towns of kingdoms.

The city of Florence belongs to that class of towns which has not been independent from the first; for whether we ascribe its origin to the soldiers of Sylla, or, as some have conjectured, to the mountaineers of Fiesole (who, emboldened by the long peace which prevailed throughout the world during the reign of Octavianus, came down to occupy the plain on the banks of the Arno), in either case, it was founded under the auspices of Rome nor could, at first, make other progress than was permitted by the grace of the sovereign State.

The origin of cities may be said to be independent when a people, either by themselves or under some prince, are constrained by famine, pestilence, or war to leave their native land and seek a new habitation. Settlers of this sort either establish themselves in cities which they find ready to their hand in the countries of which they take possession, as did Moses; or they build new ones, as did AEneas. It is in this last case that the merits of a founder and the good fortune of the city founded are best seen; and this good fortune will be more or less remarkable according to the greater or less capacity of him who gives the city its beginning.

The capacity of a founder is known in two ways: by his choice of a site, or by the laws which he frames. And since men act either of necessity or from choice, and merit may seem greater where choice is more restricted, we have to consider whether it may not be well to choose a sterile district as the site of a new city, in order that the inhabitants, being constrained to industry, and less corrupted by ease, may live in closer union, finding less cause for division in the poverty of their land; as was the case in Ragusa, and in many other cities built in similar situations. Such a choice were certainly the wisest and the most advantageous, could men be content to enjoy what is their own without seeking to lord it over others. But since to be safe they must be strong, they are compelled avoid these barren districts, and to plant themselves in more fertile regions; where, the fruitfulness of the soil enabling them to increase and multiply, they may defend themselves against any who attack them, and overthrow any who would withstand their power.

And as for that languor which the situation might breed, care must be had that hardships which the site does not enforce, shall be enforced by the laws; and that the example of those wise nations be imitated, who, inhabiting most fruitful and delightful countries, and such as were likely to rear a listless and effeminate race, unfit for all manly exercises, in order to obviate the mischief wrought by the amenity and relaxing influence of the soil and climate, subjected all who were to serve as soldiers to the severest training; whence it came that better soldiers were raised in these countries than in others by nature rugged and barren. Such, of old, was the kingdom of the Egyptians, which, though of all lands the most bountiful, yet, by the severe training which its laws enforced, produced most valiant soldiers, who, had their names not been lost in antiquity, might be thought to deserve more praise than Alexander the Great and many besides, whose memory is still fresh in men's minds. And even in recent times, any one contemplating the kingdom of the Soldan, and the military order of the Mamelukes before they were destroyed by Selim the Grand Turk, must have seen how carefully they trained their soldiers in every kind of warlike exercise; showing thereby how much they dreaded that indolence to which their genial soil and climate might have disposed them, unless neutralized by strenuous laws. I say, then, that it is a prudent choice to found your city in a fertile region when the effects of that fertility are duly balanced by the restraint of the laws.

When Alexander the Great thought to add to his renown by founding a city, Dinocrates the architect came and showed him how he might build it on Mount Athos, which not only offered a strong position, but could be handled that the city built there might present a semblance of the human form, which would be a thing strange and striking, and worthy of so great a monarch. But on Alexander asking how the inhabitants were to live, Dinocrates answered that he had not thought of that. Whereupon, Alexander laughed, and leaving Mount Athos as it stood, built Alexandria; where, the fruitfulness of the soil, and the vicinity of the Nile and the sea, might attract many to take up their abode.

To him, therefore, who inquires into the origin of Rome, if he assign its beginning to AEneas, it will seem to be of those cities which were founded by strangers if to Romulus, then of those founded by the natives of the country. But in whichever class we place it, it will be seen to have had its beginning in freedom, and not in subjection to another State. It will be seen, too, as hereafter shall be noted, how strict was the discipline which the laws instituted by Romulus, Numa, and its other founders made compulsory upon it; so that neither its fertility, the proximity of the sea, the number of its victories, nor the extent of its dominion, could for many centuries corrupt it, but, on the contrary, maintained it replete with such virtues as were never matched in any other commonwealth.

And because the things done by Rome, and which Titus Livius has celebrated, were effected at home or abroad by public or by private wisdom, I shall begin by treating, and noting the consequences of those things done at home in accordance with the public voice, which seem most to merit attention; and to this object the whole of this first Book or first Part of my Discourses, shall be directed.



CHAPTER II.—Of the various kinds of Government; and to which of them the Roman Commonwealth belonged.

I forego all discussion concerning those cities which at the outset have been dependent upon others, and shall speak only of those which from their earliest beginnings have stood entirely clear of all foreign control, being governed from the first as pleased themselves, whether as republics or as princedoms.

These as they have had different origins, so likewise have had different laws and institutions. For to some at their very first commencement, or not long after, laws have been given by a single legislator, and all at one time; like those given by Lycurgus to the Spartans; while to others they have been given at different times, as need rose or accident determined; as in the case of Rome. That republic, indeed, may be called happy, whose lot has been to have a founder so prudent as to provide for it laws under which it can continue to live securely, without need to amend them; as we find Sparta preserving hers for eight hundred years, without deterioration and without any dangerous disturbance. On the other hand, some measure of unhappiness attaches to the State which, not having yielded itself once for all into the hands of a single wise legislator, is obliged to recast its institutions for itself; and of such States, by far the most unhappy is that which is furthest removed from a sound system of government, by which I mean that its institutions lie wholly outside the path which might lead it to a true and perfect end. For it is scarcely possible that a State in this position can ever, by any chance, set itself to rights, whereas another whose institutions are imperfect, if it have made a good beginning and such as admits of its amendment, may in the course of events arrive at perfection. It is certain, however, that such States can never be reformed without great risk; for, as a rule, men will accept no new law altering the institutions of their State, unless the necessity for such a change be demonstrated; and since this necessity cannot arise without danger, the State may easily be overthrown before the new order of things is established. In proof whereof we may instance the republic of Florence, which was reformed in the year 1502, in consequence of the affair of Arezzo, but was ruined in 1512, in consequence of the affair of Prato.

Desiring, therefore, to discuss the nature of the government of Rome, and to ascertain the accidental circumstances which brought it to its perfection, I say, as has been said before by many who have written of Governments, that of these there are three forms, known by the names Monarchy, Aristocracy, and Democracy, and that those who give its institutions to a State have recourse to one or other of these three, according as it suits their purpose. Other, and, as many have thought, wiser teachers, will have it, that there are altogether six forms of government, three of them utterly bad, the other three good in themselves, but so readily corrupted that they too are apt to become hurtful. The good are the three above named; the bad, three others dependent upon these, and each so like that to which it is related, that it is easy to pass imperceptibly from the one to the other. For a Monarchy readily becomes a Tyranny, an Aristocracy an Oligarchy, while a Democracy tends to degenerate into Anarchy. So that if the founder of a State should establish any one of these three forms of Government, he establishes it for a short time only, since no precaution he may take can prevent it from sliding into its contrary, by reason of the close resemblance which, in this case, the virtue bears to the vice.

These diversities in the form of Government spring up among men by chance. For in the beginning of the world, its inhabitants, being few in number, for a time lived scattered after the fashion of beasts; but afterwards, as they increased and multiplied, gathered themselves into societies, and, the better to protect themselves, began to seek who among them was the strongest and of the highest courage, to whom, making him their head, they tendered obedience. Next arose the knowledge of such things as are honourable and good, as opposed to those which are bad and shameful. For observing that when a man wronged his benefactor, hatred was universally felt for the one and sympathy for the other, and that the ungrateful were blamed, while those who showed gratitude were honoured, and reflecting that the wrongs they saw done to others might be done to themselves, to escape these they resorted to making laws and fixing punishments against any who should transgress them; and in this way grew the recognition of Justice. Whence it came that afterwards, in choosing their rulers, men no longer looked about for the strongest, but for him who was the most prudent and the most just.

But, presently, when sovereignty grew to be hereditary and no longer elective, hereditary sovereigns began to degenerate from their ancestors, and, quitting worthy courses, took up the notion that princes had nothing to do but to surpass the rest of the world in sumptuous display and wantonness, and whatever else ministers to pleasure so that the prince coming to be hated, and therefore to feel fear, and passing from fear to infliction of injuries, a tyranny soon sprang up. Forthwith there began movements to overthrow the prince, and plots and conspiracies against him undertaken not by those who were weak, or afraid for themselves, but by such as being conspicuous for their birth, courage, wealth, and station, could not tolerate the shameful life of the tyrant. The multitude, following the lead of these powerful men, took up arms against the prince and, he being got rid of, obeyed these others as their liberators; who, on their part, holding in hatred the name of sole ruler, formed themselves into a government and at first, while the recollection of past tyranny was still fresh, observed the laws they themselves made, and postponing personal advantage to the common welfare, administered affairs both publicly and privately with the utmost diligence and zeal. But this government passing, afterwards, to their descendants who, never having been taught in the school of Adversity, knew nothing of the vicissitudes of Fortune, these not choosing to rest content with mere civil equality, but abandoning themselves to avarice, ambition, and lust, converted, without respect to civil rights what had been a government of the best into a government of the few; and so very soon met with the same fate as the tyrant.

For the multitude loathing its rulers, lent itself to any who ventured, in whatever way, to attack them; when some one man speedily arose who with the aid of the people overthrew them. But the recollection of the tyrant and of the wrongs suffered at his hands being still fresh in the minds of the people, who therefore felt no desire to restore the monarchy, they had recourse to a popular government, which they established on such a footing that neither king nor nobles had any place in it. And because all governments inspire respect at the first, this government also lasted for a while, but not for long, and seldom after the generation which brought it into existence had died out. For, suddenly, liberty passed into license, wherein neither private worth nor public authority was respected, but, every one living as he liked, a thousand wrongs were done daily. Whereupon, whether driven by necessity, or on the suggestion of some wiser man among them and to escape anarchy, the people reverted to a monarchy, from which, step by step, in the manner and for the causes already assigned, they came round once more to license. For this is the circle revolving within which all States are and have been governed; although in the same State the same forms of Government rarely repeat themselves, because hardly any State can have such vitality as to pass through such a cycle more than once, and still together. For it may be expected that in some sea of disaster, when a State must always be wanting prudent counsels and in strength, it will become subject to some neighbouring and better-governed State; though assuming this not to happen, it might well pass for an indefinite period from one of these forms of government to another.

I say, then, that all these six forms of government are pernicious—the three good kinds, from their brief duration the three bad, from their inherent badness. Wise legislators therefore, knowing these defects, and avoiding each of these forms in its simplicity, have made choice of a form which shares in the qualities of all the first three, and which they judge to be more stable and lasting than any of these separately. For where we have a monarchy, an aristocracy, and a democracy existing together in the same city, each of the three serves as a check upon the other.

Among those who have earned special praise by devising a constitution of this nature, was Lycurgus, who so framed the laws of Sparta as to assign their proper functions to kings, nobles, and commons; and in this way established a government, which, to his great glory and to the peace and tranquility of his country, lasted for more than eight hundred years. The contrary, however, happened in the case of Solon; who by the turn he gave to the institutions of Athens, created there a purely democratic government, of such brief duration, that I himself lived to witness the beginning of the despotism of Pisistratus. And although, forty years later, the heirs of Pisistratus were driven out, and Athens recovered her freedom, nevertheless because she reverted to the same form government as had been established by Solon, she could maintain it for only a hundred years more; for though to preserve it, many ordinances were passed for repressing the ambition of the great and the turbulence of the people, against which Solon had not provided, still, since neither the monarchic nor the aristocratic element was given a place in her constitution, Athens, as compared with Sparta, had but a short life.

But let us now turn to Rome, which city, although she had no Lycurgus to give her from the first such a constitution as would preserve her long in freedom, through a series of accidents, caused by the contests between the commons and the senate, obtained by chance what the foresight of her founders failed to provide. So that Fortune, if she bestowed not her first favours on Rome, bestowed her second; because, although the original institutions of this city were defective, still they lay not outside the true path which could bring them to perfection. For Romulus and the other kings made many and good laws, and such as were not incompatible with freedom; but because they sought to found a kingdom and not a commonwealth, when the city became free many things were found wanting which in the interest of liberty it was necessary to supply, since these kings had not supplied them. And although the kings of Rome lost their sovereignty, in the manner and for the causes mentioned above, nevertheless those who drove them out, by at once creating two consuls to take their place, preserved in Rome the regal authority while banishing from it the regal throne, so that as both senate and consuls were included in that republic, it in fact possessed two of the elements above enumerated, to wit, the monarchic and the aristocratic.

It then only remained to assign its place to the popular element, and the Roman nobles growing insolent from causes which shall be noticed hereafter, the commons against them, when, not to lose the whole of their power, they were forced to concede a share to the people; while with the share which remained, the senate and consuls retained so much authority that they still held their own place in the republic. In this way the tribunes of the people came to be created, after whose creation the stability of the State was much augmented, since each the three forms of government had now its due influence allowed it. And such was the good fortune of Rome that although her government passed from the kings to the nobles, and from these to the people, by the steps and for the reasons noticed above, still the entire authority of the kingly element was not sacrificed to strengthen the authority of the nobles, nor were the nobles divested of their authority to bestow it on the commons; but three, blending together, made up a perfect State; which perfection, as shall be fully shown in the next two Chapters, was reached through the dissensions of the commons and the senate.



CHAPTER III.—Of the Accidents which led in Rome to the creation of Tribunes of the People; whereby the Republic was made more perfect.

They who lay the foundations of a State and furnish it with laws must, as is shown by all who have treated of civil government, and by examples of which history is full, assume that 'all men are bad, and will always, when they have free field, give loose to their evil inclinations; and that if these for a while remain hidden, it is owing to some secret cause, which, from our having no contrary experience, we do not recognize at once, but which is afterwards revealed by Time, of whom we speak as the father of all truth.

In Rome, after the expulsion of the Tarquins, it seemed as though the closest union prevailed between the senate and the commons, and that the nobles, laying aside their natural arrogance, had learned so to sympathize with the people as to have become supportable by all, even of the humblest rank. This dissimulation remained undetected, and its causes concealed, while the Tarquins lived; for the nobles dreading the Tarquins, and fearing that the people, if they used them ill, might take part against them, treated them with kindness. But no sooner were the Tarquins got rid of, and the nobles thus relieved of their fears, when they began to spit forth against the commons all the venom which before they had kept in their breasts, offending and insulting them in every way they could; confirming what I have observed already, that men never behave well unless compelled, and that whenever they are free to act as they please, and are under no restraint everything falls at once into confusion and disorder. Wherefore it has been said that as poverty and hunger are needed to make men industrious, so laws are needed to make them good. When we do well without laws, laws are not needed; but when good customs are absent, laws are at once required.

On the extinction of the Tarquins, therefore, the dread of whom had kept the nobles in check, some new safeguard had to be contrived, which should effect the same result as had been effected by the Tarquins while they lived. Accordingly, after much uproar and confusion, and much danger of violence ensuing between the commons and the nobles, to insure the safety of the former, tribunes were created, and were invested with such station and authority as always afterwards enabled them to stand between the people and the senate, and to resist the insolence of the nobles.



CHAPTER IV.—That the Dissensions between the Senate and Commons of Rome, made Rome free and powerful.

Touching those tumults which prevailed in Rome from the extinction of the Tarquins to the creation of the tribunes the discussion of which I have no wish to avoid, and as to certain other matters of a like nature, I desire to say something in opposition to the opinion of many who assert that Rome was a turbulent city, and had fallen into utter disorder, that had not her good fortune and military prowess made amends for other defects, she would have been inferior to every other republic.

I cannot indeed deny that the good fortune and the armies of Rome were the causes of her empire; yet it certainly seems to me that those holding this opinion fail to perceive, that in a State where there are good soldiers there must be good order, and, generally speaking, good fortune. And looking to the other circumstances of this city, I affirm that those who condemn these dissensions between the nobles and the commons, condemn what was the prime cause of Rome becoming free; and give more heed to the tumult and uproar wherewith these dissensions were attended, than to the good results which followed from them; not reflecting that while in every republic there are two conflicting factions, that of the people and that of the nobles, it is in this conflict that all laws favourable to freedom have their origin, as may readily be seen to have been the case in Rome. For from the time of the Tarquins to that of the Gracchi, a period of over three hundred years, the tumults in Rome seldom gave occasion to punishment by exile, and very seldom to bloodshed. So that we cannot truly declare those tumults to have been disastrous, or that republic to have been disorderly, which during all that time, on account of her internal broils, banished no more than eight or ten of her citizens, put very few to death, and rarely inflicted money penalties. Nor can we reasonably pronounce that city ill-governed wherein we find so many instances of virtue; for virtuous actions have their origin in right training, right training in wise laws, and wise laws in these very tumults which many would thoughtlessly condemn. For he who looks well to the results of these tumults will find that they did not lead to banishments, nor to violence hurtful to the common good, but to laws and ordinances beneficial to the public liberty. And should any object that the behaviour of the Romans was extravagant and outrageous; that for the assembled people to be heard shouting against the senate, the senate against the people; for the whole commons to be seen rushing wildly through the streets, closing their shops, and quitting the town, were things which might well affright him even who only reads of them; it may be answered, that the inhabitants of all cities, more especially of cities which seek to make use of the people in matters of importance, have their own ways of giving expression to their wishes; among which the city of Rome had the custom, that when its people sought to have a law passed they followed one or another of those courses mentioned above, or else refused to be enrolled as soldiers when, to pacify them, something of their demands had to be conceded. But the demands of a free people are hurtful to freedom, since they originate either in being oppressed, or in the fear that they are about to be so. When this fear is groundless, it finds its remedy in public meetings, wherein some worthy person may come forward and show the people by argument that they are deceiving themselves. For though they be ignorant, the people are not therefore, as Cicero says, incapable of being taught the truth, but are readily convinced when it is told them by one in whose honesty they can trust.

We should, therefore, be careful how we censure the government of Rome, and should reflect that all the great results effected by that republic, could not have come about without good cause. And if the popular tumults led the creation of the tribunes, they merit all praise; since these magistrates not only gave its due influence to the popular voice in the government, but also acted as the guardians of Roman freedom, as shall be clearly shown in the following Chapter.



CHAPTER V.—Whether the Guardianship of public Freedom is safer in the hands of the Commons or of the Nobles; and whether those who seek to acquire Power or they who seek to maintain it are the greater cause of Commotions.

Of the provisions made by wise founders of republics, one of the most necessary is for the creation of a guardianship of liberty; for according as this is placed in good or bad hands, the freedom of the State will be more or less lasting. And because in every republic we find the two parties of nobles and commons, the question arises, to which of these two this guardianship can most safely be entrusted. Among the Lacedaemonians of old, as now with the Venetians, it was placed in the hands of the nobles, but with the Romans it was vested in the commons. We have, therefore, to determine which of these States made the wiser choice. If we look to reasons, something is to be said on both sides of the question; though were we to look to results, we should have to pronounce in favour of the nobles, inasmuch as the liberty of Sparta and Venice has had a longer life than that of Rome.

As touching reasons, it may be pleaded for the Roman method, that they are most fit to have charge of a thing, who least desire to pervert it to their own ends. And, doubtless, if we examine the aims which the nobles and the commons respectively set before them, we shall find in the former a great desire to dominate, in the latter merely a desire not to be dominated over, and hence a greater attachment to freedom, since they have less to gain than the others by destroying it. Wherefore, when the commons are put forward as the defenders of liberty, they may be expected to take better care of it, and, as they have no desire to tamper with it themselves, to be less apt to suffer others to do so.

On the other hand, he who defends the method followed by the Spartans and Venetians, may urge, that by confiding this guardianship to the nobles, two desirable ends are served: first, that from being allowed to retain in their own hands a weapon which makes them the stronger party in the State, the ambition of this class is more fully satisfied; and, second, that an authority is withdrawn from the unstable multitude which as used by them is likely to lead to endless disputes and tumults, and to drive the nobles into dangerous and desperate courses. In instance whereof might be cited the case of Rome itself, wherein the tribunes of the people being vested with this authority, not content to have one consul a plebeian, insisted on having both; and afterwards laid claim to the censorship, the praetorship and all the other magistracies in the city. Nor was this enough for them, but, carried away by the same factious spirit, they began after a time to pay court to such men as they thought able to attack the nobility, and so gave occasion to the rise of Marius and the overthrow of Rome.

Wherefore one who weighs both sides of the question well, might hesitate which party he should choose as the guardian of public liberty, being uncertain which class is more mischievous in a commonwealth, that which would acquire what it has not, or that which would keep the authority which it has already. But, on the whole, on a careful balance of arguments we may sum up thus:—Either we have to deal with a republic eager like Rome to extend its power, or with one content merely to maintain itself; in the former case it is necessary to do in all things as Rome did; in the latter, for the reasons and in the manner to be shown in the following Chapter, we may imitate Venice and Sparta.

But reverting to the question which class of citizens is more mischievous in a republic, those who seek to acquire or those who fear to lose what they have acquired already, I note that when Marcus Menenius and Marcus Fulvius, both of them men of plebeian birth, were made the one dictator, the other master of the knights, that they might inquire into certain plots against Rome contrived in Capua, they had at the same time authority given them by the people to investigate whether, in Rome itself, irregular and corrupt practices had been used to obtain the consulship and other honours of the city. The nobles suspecting that the powers thus conferred were to be turned against them, everywhere gave out that if honours had been sought by any by irregular and unworthy means, it was not by them, but by the plebeians, who, with neither birth nor merit to recommend them, had need to resort to corruption. And more particularly they accused the dictator himself. And so telling was the effect of these charges, that Menenius, after haranguing the people and complaining to them of the calumnies circulated against him, laid down his dictatorship, and submitted himself to whatever judgment might be passed upon him. When his cause came to be tried he was acquitted; but at the hearing it was much debated, whether he who would retain power or he who would acquire it, is the more dangerous citizen; the desires of both being likely to lead to the greatest disorders.

Nevertheless, I believe that, as a rule, disorders are more commonly occasioned by those seeking to preserve power, because in them the fear of loss breeds the same passions as are felt by those seeking to acquire; since men never think they hold what they have securely, unless when they are gaining something new from others. It is also to be said that their position enables them to operate changes with less effort and greater efficacy. Further, it may be added, that their corrupt and insolent behaviour inflames the minds of those who have nothing, with the desire to have; either for the sake of punishing their adversaries by despoiling them, or to obtain for themselves a share of those riches and honours which they see the others abuse.



CHAPTER VI.—Whether it was possible in Rome to contrive such a Government as would have composed the Differences between the Commons and the Senate.

I have spoken above of the effects produced in Rome by the controversies between the commons and the senate. Now, as these lasted down to the time of the Gracchi, when they brought about the overthrow of freedom, some may think it matter for regret that Rome should not have achieved the great things she did, without being torn by such disputes. Wherefore, it seems to me worth while to consider whether the government of Rome could ever have been constituted in such a way as to prevent like controversies.

In making this inquiry we must first look to those republics which have enjoyed freedom for a great while, undisturbed by any violent contentions or tumults, and see what their government was, and whether it would have been possible to introduce it into Rome. Of such republics we have an example in ancient times in Sparta, in modern times in Venice, of both which States I have already made mention. Sparta created for herself a government consisting of a king and a limited senate. Venice has made no distinction in the titles of her rulers, all qualified to take part in her government being classed under the one designation of "Gentlemen," an arrangement due rather to chance than to the foresight of those who gave this State its constitution. For many persons, from causes already noticed, seeking shelter on these rocks on which Venice now stands, after they had so multiplied that if they were to continue to live together it became necessary for them to frame laws, established a form of government; and assembling often in their councils to consult for the interests of their city, when it seemed to them that their numbers were sufficient for political existence, they closed the entrance to civil rights against all who came afterwards to live there, not allowing them to take any part in the management of affairs. And when in course of time there came to be many citizens excluded from the government, to add to the importance of the governing body, they named these "Gentlemen" (gentiluomini), the others "Plebeians" (popolani). And this distinction could grow up and maintain itself without causing disturbance; for as at the time of its origin, whosoever then lived in Venice was made one of the governing body, none had reason to complain; while those who came to live there afterwards, finding the government in a completed form, had neither ground nor opportunity to object. No ground, because nothing was taken from them; and no opportunity, because those in authority kept them under control, and never employed them in affairs in which they could acquire importance. Besides which, they who came later to dwell in Venice were not so numerous as to destroy all proportion between the governors and the governed; the number of the "Gentlemen" being as great as, or greater than that of the "Plebeians." For these reasons, therefore, it was possible for Venice to make her constitution what it is, and to maintain it without divisions.

Sparta, again, being governed, as I have said, by a king and a limited senate, was able to maintain herself for the long period she did, because, from the country being thinly inhabited and further influx of population forbidden, and from the laws of Lycurgus (the observance whereof removed all ground of disturbance) being held in high esteem, the citizens were able to continue long in unity. For Lycurgus having by his laws established in Sparta great equality as to property, but less equality as to rank, there prevailed there an equal poverty; and the commons were less ambitious, because the offices of the State, which were held to their exclusion, were confined to a few; and because the nobles never by harsh treatment aroused in them any desire to usurp these offices. And this was due to the Spartan kings, who, being appointed to that dignity for life, and placed in the midst of this nobility, had no stronger support to their authority than in defending the people against injustice. Whence it resulted that as the people neither feared nor coveted the power which they did not possess, the conflicts which might have arisen between them and the nobles were escaped, together with the causes which would have led to them; and in this way they were able to live long united. But of this unity in Sparta there were two chief causes: one, the fewness of its inhabitants, which allowed of their being governed by a few; the other, that by denying foreigners admission into their country, the people had less occasion to become corrupted, and never so increased in numbers as to prove troublesome to their few rulers.

Weighing all which circumstances, we see that to have kept Rome in the same tranquility wherein these republics were kept, one of two courses must have been followed by her legislators; for either, like the Venetians, they must have refrained from employing the commons in war, or else, like the Spartans, they must have closed their country to foreigners. Whereas, in both particulars, they did the opposite, arming the commons and increasing their number, and thus affording endless occasions for disorder. And had the Roman commonwealth grown to be more tranquil, this inconvenience would have resulted, that it must at the same time have grown weaker, since the road would have been closed to that greatness to which it came, for in removing the causes of her tumults, Rome must have interfered with the causes of her growth.

And he who looks carefully into the matter will find, that in all human affairs, we cannot rid ourselves of one inconvenience without running into another. So that if you would have your people numerous and warlike, to the end that with their aid you may establish a great empire, you will have them of such a sort as you cannot afterwards control at your pleasure; while should you keep them few and unwarlike, to the end that you may govern them easily, you will be unable, should you extend your dominions, to preserve them, and will become so contemptible as to be the prey of any who attack you. For which reason in all our deliberations we ought to consider where we are likely to encounter least inconvenience, and accept that as the course to be preferred, since we shall never find any line of action entirely free from disadvantage.

Rome might, therefore, following the example of Sparta, have created a king for life and a senate of limited numbers, but desiring to become a great empire, she could not, like Sparta, have restricted the number of her citizens. So that to have created a king for life and a limited senate had been of little service to her.

Were any one, therefore, about to found a wholly new republic, he would have to consider whether he desired it to increase as Rome did in territory and dominion, or to continue within narrow limits. In the former case he would have to shape its constitution as nearly as possible on the pattern of the Roman, leaving room for dissensions and popular tumults, for without a great and warlike population no republic can ever increase, or increasing maintain itself. In the second case he might give his republic a constitution like that of Venice or Sparta; but since extension is the ruin of such republics, the legislator would have to provide in every possible way against the State which he had founded making any additions to its territories. For these, when superimposed upon a feeble republic, are sure to be fatal to it: as we see to have been the case with Sparta and Venice, the former of which, after subjugating nearly all Greece, on sustaining a trifling reverse, betrayed the insufficiency of her foundations, for when, after the revolt of Thebes under Pelopidas, other cities also rebelled, the Spartan kingdom was utterly overthrown. Venice in like manner, after gaining possession of a great portion of Italy (most of it not by her arms but by her wealth and subtlety), when her strength was put to the proof, lost all in one pitched battle.

I can well believe, then, that to found a republic which shall long endure, the best plan may be to give it internal institutions like those of Sparta or Venice; placing it in a naturally strong situation, and so fortifying it that none can expect to get the better of it easily, yet, at the same time, not making it so great as to be formidable to its neighbours; since by taking these precautions, it might long enjoy its independence. For there are two causes which lead to wars being made against a republic; one, your desire to be its master, the other the fear lest it should master you; both of which dangers the precaution indicated will go far to remove. For if, as we are to assume, this republic be well prepared for defence, and consequently difficult of attack, it will seldom or never happen that any one will form the design to attack it, and while it keeps within its own boundaries, and is seen from experience not to be influenced by ambition, no one will be led, out of fear for himself, to make war upon it, more particularly when its laws and constitution forbid its extension. And were it possible to maintain things in this equilibrium, I veritably believe that herein would be found the true form of political life, and the true tranquility of a republic. But all human affairs being in movement, and incapable of remaining as they are, they must either rise or fall; and to many conclusions to which we are not led by reason, we are brought by necessity. So that when we have given institutions to a State on the footing that it is to maintain itself without enlargement, should necessity require its enlargement, its foundations will be cut from below it, and its downfall quickly ensue. On the other hand, were a republic so favoured by Heaven as to lie under no necessity of making war, the result of this ease would be to make it effeminate and divided which two evils together, and each by itself, would insure its ruin. And since it is impossible, as I believe, to bring about an equilibrium, or to adhere strictly to the mean path, we must, in arranging our republic, consider what is the more honourable course for it to take, and so contrive that even if necessity compel its enlargement, it may be able to keep what it gains.

But returning to the point first raised, I believe it necessary for us to follow the method of the Romans and not that of the other republics, for I know of no middle way. We must, consequently, put up with those dissensions which arise between commons and senate, looking on them as evils which cannot be escaped if we would arrive at the greatness of Rome.

In connection with the arguments here used to prove that the authority of the tribunes was essential in Rome to the guardianship of freedom, we may naturally go on to show what advantages result to a republic from the power of impeachment; which, together with others, was conferred upon the tribunes; a subject to be noticed in the following Chapter.



CHAPTER VII.—That to preserve Liberty in a State there must exist the Right to accuse.

To those set forward in a commonwealth as guardians of public freedom, no more useful or necessary authority can be given than the power to accuse, either before the people, or before some council or tribunal, those citizens who in any way have offended against the liberty of their country.

A law of this kind has two effects most beneficial to a State: first, that the citizens from fear of being accused, do not engage in attempts hurtful to the State, or doing so, are put down at once and without respect of persons: and next, that a vent is given for the escape of all those evil humours which, from whatever cause, gather in cities against particular citizens; for unless an outlet be duly provided for these by the laws, they flow into irregular channels and overwhelm the State. There is nothing, therefore, which contributes so much to the stability and permanence of a State, as to take care that the fermentation of these disturbing humours be supplied by operation of law with a recognized outlet. This might be shown by many examples, but by none so clearly as by that of Coriolanus related by Livius, where he tells us, that at a time when the Roman nobles were angry with the plebeians (thinking that the appointment of tribunes for their protection had made them too powerful), it happened that Rome was visited by a grievous famine, to meet which the senate sent to Sicily for corn. But Coriolanus, hating the commons, sought to persuade the senate that now was the time to punish them, and to deprive them of the authority which they had usurped to the prejudice of the nobles, by withholding the distribution of corn, and so suffering them to perish of hunger. Which advice of his coming to the ears of the people, kindled them to such fury against him, that they would have slain him as he left the Senate House, had not the tribunes cited him to appear and answer before them to a formal charge.

In respect of this incident I repeat what I have just now said, how useful and necessary it is for republics to provide by their laws a channel by which the displeasure of the multitude against a single citizen may find a vent. For when none such is regularly provided, recourse will be had to irregular channels, and these will assuredly lead to much worse results. For when a citizen is borne down by the operation or the ordinary laws, even though he be wronged, little or no disturbance is occasioned to the state: the injury he suffers not being wrought by private violence, nor by foreign force, which are the causes of the overthrow of free institutions, but by public authority and in accordance with public ordinances, which, having definite limits set them, are not likely to pass beyond these so as to endanger the commonwealth. For proof of which I am content to rest on this old example of Coriolanus, since all may see what a disaster it would have been for Rome had he been violently put to death by the people. For, as between citizen and citizen, a wrong would have been done affording ground for fear, fear would have sought defence, defence have led to faction, faction to divisions in the State, and these to its ruin. But the matter being taken up by those whose office it was to deal with it, all the evils which must have followed had it been left in private hands were escaped.

In Florence, on the other hand, and in our own days, we have seen what violent commotions follow when the people cannot show their displeasure against particular citizens in a form recognized by the laws, in the instance of Francesco Valori, at one time looked upon as the foremost citizen of our republic. But many thinking him ambitious, and likely from his high spirit and daring to overstep the limits of civil freedom, and there being no way to oppose him save by setting up an adverse faction, the result was, that, apprehending irregular attacks, he sought to gain partisans for his support; while his opponents, on their side, having no course open to them of which the laws approved, resorted to courses of which the laws did not approve, and, at last, to open violence. And as his influence had to be attacked by unlawful methods, these were attended by injury not to him only, but to many other noble citizens; whereas, could he have been met by constitutional restraints, his power might have been broken without injury to any save himself. I might also cite from our Florentine history the fall of Piero Soderini, which had no other cause than there not being in our republic any law under which powerful and ambitious citizens can be impeached. For to form a tribunal by which a powerful citizen is to be tried, eight judges only are not enough; the judges must be numerous, because a few will always do the will of a few. But had there been proper methods for obtaining redress, either the people would have impeached Piero if he was guilty, and thus have given vent to their displeasure without calling in the Spanish army; or if he was innocent, would not have ventured, through fear of being accused themselves, to have taken proceedings against him. So that in either case the bitter spirit which was the cause of all the disorder would have had an end. Wherefore, when we find one of the parties in a State calling in a foreign power, we may safely conclude that it is because the defective laws of that State provide no escape for those malignant humours which are natural to men; which can best be done by arranging for an impeachment before a sufficient number of judges, and by giving countenance to this procedure. This was so well contrived in Rome that in spite of the perpetual struggle maintained between the commons and the senate, neither the senate nor the commons, nor any single citizen, ever sought redress at the hands of a foreign power; for having a remedy at home, there was no need to seek one abroad.

Although the examples above cited be proof sufficient of what I affirm, I desire to adduce one other, recorded by Titus Livius in his history, where he relates that a sister of Aruns having been violated by a Lucumo of Clusium, the chief of the Etruscan towns, Aruns being unable, from the interest of her ravisher, to avenge her, betook himself to the Gauls who ruled in the province we now name Lombardy, and besought them to come with an armed force to Clusium; showing them how with advantage to themselves they might avenge his wrongs. Now, had Aruns seen that he could have had redress through the laws of his country, he never would have resorted to these Barbarians for help.

But as the right to accuse is beneficial in a republic, so calumny, on the other hand, is useless and hurtful, as in the following Chapter I shall proceed to show.



CHAPTER VIII.—That Calumny is as hurtful in a Commonwealth as the power to accuse is useful.

Such were the services rendered to Rome by Furius Camillus in rescuing her from the oppression of the Gauls, that no Roman, however high his degree or station, held it derogatory to yield place to him, save only Manlius Capitolinus, who could not brook such glory and distinction being given to another. For he thought that in saving the Capitol, he had himself done as much as Camillus to preserve Rome, and that in respect of his other warlike achievements he was no whit behind him. So that, bursting with jealousy, and unable to remain at rest by reason of the other's renown, and seeing no way to sow discord among the Fathers, he set himself to spread abroad sinister reports among the commons; throwing out, among other charges, that the treasure collected to be given to the Gauls, but which, afterwards, was withheld, had been embezzled by certain citizens, and if recovered might be turned to public uses in relieving the people from taxes or from private debts. These assertions so prevailed with the commons that they began to hold meetings and to raise what tumults they liked throughout the city. But this displeasing the senate, and the matter appearing to them grave and dangerous, they appointed a dictator to inquire into it, and to restrain the attacks of Manlius. The dictator, forthwith, caused Manlius to be cited before him; and these two were thus brought face to face in the presence of the whole city, the dictator surrounded by the nobles, and Manlius by the commons. The latter, being desired to say with whom the treasure of which he had spoken was to be found, since the senate were as anxious to know this as the commons, made no direct reply, but answered evasively that it was needless to tell them what they already knew. Whereupon the dictator ordered him to prison.

In this passage we are taught how hateful a thing is calumny in all free States, as, indeed, in every society, and how we must neglect no means which may serve to check it. And there can be no more effectual means for checking calumny than by affording ample facilities for impeachment, which is as useful in a commonwealth as the other is pernicious. And between them there is this difference, that calumny needs neither witness, nor circumstantial proof to establish it, so that any man may be calumniated by any other; but not impeached; since impeachment demands that there be substantive charges made, and trustworthy evidence to support them. Again, it is before the magistrates, the people, or the courts of justice that men are impeached; but in the streets and market places that they are calumniated. Calumny, therefore, is most rife in that State wherein impeachment is least practised, and the laws least favour it. For which reasons the legislator should so shape the laws of his State that it shall be possible therein to impeach any of its citizens without fear or favour; and, after duly providing for this, should visit calumniators with the sharpest punishments. Those punished will have no cause to complain, since it was in their power to have impeached openly where they have secretly calumniated. Where this is not seen to, grave disorders will always ensue. For calumnies sting without disabling; and those who are stung being more moved by hatred of their detractors than by fear of the things they say against them, seek revenge.

This matter, as we have said, was well arranged for in Rome, but has always been badly regulated in our city of Florence. And as the Roman ordinances with regard to it were productive of much good, so the want of them in Florence has bred much mischief. For any one reading the history of our city may perceive, how many calumnies have at all times been aimed against those of its citizens who have taken a leading part in its affairs. Thus, of one it would be said that he had plundered the public treasury, of another, that he had failed in some enterprise because he had been bribed; of a third, that this or the other disaster had originated in his ambition. Hence hatred sprung up on every side, and hatred growing to division, these led to factions, and these again to ruin. But had there existed in Florence some procedure whereby citizens might have been impeached, and calumniators punished, numberless disorders which have taken there would have been prevented. For citizens who were impeached, whether condemned or acquitted, would have had no power to injure the State; and they would have been impeached far seldomer than they have been calumniated; for calumny, as I have said already, is an easier matter than impeachment.

Some, indeed, have made use of calumny as a means for raising themselves to power, and have found their advantage in traducing eminent citizens who withstood their designs; for by taking the part of the people, and confirming them in their ill-opinion of these great men, they made them their friends. Of this, though I could give many instances, I shall content myself with one. At the siege of Lucca the Florentine army was commanded by Messer Giovanni Guicciardini, as its commissary, through whose bad generalship or ill-fortune the town was not taken. But whatever the cause of this failure, Messer Giovanni had the blame; and the rumour ran that he had been bribed by the people of Lucca. Which calumny being fostered by his enemies, brought Messer Giovanni to very verge of despair; and though to clear himself he would willingly have given himself up to the Captain of Justice he found he could not, there being no provision in the laws of the republic which allowed of his doing so. Hence arose the bitterest hostility between the friends of Messer Giovanni, who were mostly of the old nobility (grandi), and those who sought to reform the government of Florence; and from this and the like causes, the affair grew to such dimensions as to bring about the downfall of our republic.

Manlius Capitolinus, then, was a calumniator, not an accuser; and in their treatment of him the Romans showed how calumniators should be dealt with; by which I mean, that they should be forced to become accusers; and if their accusation be proved true, should be rewarded, or at least not punished, but if proved false should be punished as Manlius was.



CHAPTER IX.—That to give new Institutions to a Commonwealth, or to reconstruct old Institutions on an entirely new basis, must be the work of one Man.

It may perhaps be thought that I should not have got so far into the history of Rome, without some mention of those who gave that city its institutions, and saying something of these institutions themselves, so far as they relate to religion and war. As I have no wish to keep those who would know my views on these matters in suspense, I say at once, that to many it might seem of evil omen that the founder of a civil government like Romulus, should first have slain his brother, and afterwards have consented to the death of Titus Tatius the Sabine, whom he had chosen to be his colleague in the kingship; since his countrymen, if moved by ambition and lust of power to inflict like injuries on any who opposed their designs, might plead the example of their prince. This view would be a reasonable one were we to disregard the object which led Romulus to put those men to death. But we must take it as a rule to which there are very few if any exceptions, that no commonwealth or kingdom ever has salutary institutions given it from the first or has its institutions recast in an entirely new mould, unless by a single person. On the contrary, it must be from one man that it receives its institutions at first, and upon one man that all similar reconstruction must depend. For this reason the wise founder of a commonwealth who seeks to benefit not himself only, or the line of his descendants, but his State and country, must endeavour to acquire an absolute and undivided authority. And none who is wise will ever blame any action, however extraordinary and irregular, which serves to lay the foundation of a kingdom or to establish a republic. For although the act condemn the doer, the end may justify him; and when, as in the case of Romulus, the end is good, it will always excuse the means; since it is he who does violence with intent to injure, not he who does it with the design to secure tranquility, who merits blame. Such a person ought however to be so prudent and moderate as to avoid transmitting the absolute authority he acquires, as an inheritance to another; for as men are, by nature, more prone to evil than to good, a successor may turn to ambitious ends the power which his predecessor has used to promote worthy ends. Moreover, though it be one man that must give a State its institutions, once given they are not so likely to last long resting for support on the shoulders of one man only, as when entrusted to the care of many, and when it is the business of many to maintain them. For though the multitude be unfit to set a State in order, since they cannot, by reason of the divisions which prevail among them, agree wherein the true well-being of the State lies, yet when they have once been taught the truth, they never will consent to abandon it. And that Romulus, though he put his brother to death, is yet of those who are to be pardoned, since what he did was done for the common good and not from personal ambition, is shown by his at once creating a senate, with whom he took counsel, and in accordance with whose voice he determined. And whosoever shall well examine the authority which Romulus reserved to himself, will find that he reserved nothing beyond the command of the army when war was resolved on, and the right to assemble the senate. This is seen later, on Rome becoming free by the expulsion of the Tarquins, when the Romans altered none of their ancient institutions save in appointing two consuls for a year instead of a king for life; for this proves that all the original institutions of that city were more in conformity with a free and constitutional government, than with an absolute and despotic one.

In support of what has been said above, I might cite innumerable instances, as of Moses, Lycurgus, Solon, and other founders of kingdoms and commonwealths, who, from the full powers given them, were enabled to shape their laws to the public advantage; but passing over these examples, as of common notoriety, I take one, not indeed so famous, but which merits the attention of all who desire to frame wise laws. Agis, King of Sparta, desiring to bring back his countrymen to those limits within which the laws of Lycurgus had held them, because he thought that, from having somewhat deviated from them, his city had lost much of its ancient virtue and, consequently much of its strength and power, was, at the very outset of his attempts, slain by the Spartan Ephori, as one who sought to make himself a tyrant. But Cleomenes coming after him in the kingdom, and, on reading the notes and writings which he found of Agis wherein his designs and intentions were explained, being stirred by the same desire, perceived that he could not confer this benefit on his country unless he obtained sole power. For he saw that the ambition of others made it impossible for him to do what was useful for many against the will of a few. Wherefore, finding fit occasion, he caused the Ephori and all others likely to throw obstacles in his way, to be put to death; after which, he completely renewed the laws of Lycurgus. And the result of his measures would have been to give fresh life to Sparta, and to gain for himself a renown not inferior to that of Lycurgus, had it not been for the power of the Macedonians and the weakness of the other Greek States. For while engaged with these reforms, he was attacked by the Macedonians, and being by himself no match for them, and having none to whom he could turn for help, he was overpowered; and his plans, though wise and praiseworthy, were never brought to perfection.

All which circumstances considered, I conclude that he who gives new institutions to a State must stand alone; and that for the deaths of Remus and Tatius, Romulus is to be excused rather than blamed.



CHAPTER X.—That in proportion as the Founder of a Kingdom or Commonwealth merits Praise, he who founds a Tyranny deserves Blame.

Of all who are praised they are praised the most, who are the authors and founders of religions. After whom come the founders of kingdoms and commonwealths. Next to these, they have the greatest name who as commanders of armies have added to their own dominions or those of their country. After these, again, are ranked men of letters, who being of various shades of merit are celebrated each in his degree. To all others, whose number is infinite, is ascribed that measure of praise to which his profession or occupation entitles him. And, conversely, all who contribute to the overthrow of religion, or to the ruin of kingdoms and commonwealths, all who are foes to letters and to the arts which confer honour and benefit on the human race (among whom I reckon the impious, the cruel, the ignorant, the indolent, the base and the worthless), are held in infamy and detestation.

No one, whether he be wise or foolish, bad or good, if asked to choose between these two kinds of men, will ever be found to withhold praise from what deserves praise, or blame from what is to be blamed. And yet almost all, deceived by a false good and a false glory, allow themselves either ignorantly or wilfully to follow in the footsteps such as deserve blame rather than praise; and, have it in their power to establish, to their lasting renown, a commonwealth or kingdom, turn aside to create a tyranny without a thought how much they thereby lose in name, fame, security, tranquility, and peace of mind; and in name how much infamy, scorn, danger, and disquiet they are? But were they to read history, and turn to profit the lessons of the past, it seems impossible that those living in a republic as private citizens, should not prefer their native city, to play the part of Scipio rather of Caesar; or that those who by good fortune or merit have risen to be rulers, should not seek rather to resemble Agesilaus, Timoleon, and Dion, than to Nabis, Phalaris and Dionysius; since they would see how the latter are loaded with infamy, while the former have been extolled beyond bounds. They would see, too, how Timoleon and others like him, had as great authority in their country as Dionysius or Phalaris in theirs, while enjoying far greater security. Nor let any one finding Caesar celebrated by a crowd of writers, be misled by his glory; for those who praise him have been corrupted by good fortune, and overawed by the greatness of that empire which, being governed in his name, would not suffer any to speak their minds openly concerning him. But let him who desires to know how historians would have written of Caesar had they been free to declare their thoughts mark what they say of Catiline, than whom Caesar is more hateful, in proportion as he who does is more to be condemned than he who only desires to do evil. Let him see also what praises they lavish upon Brutus, because being unable, out of respect for his power, to reproach Caesar, they magnify his enemy. And if he who has become prince in any State will but reflect, how, after Rome was made an empire, far greater praise was earned those emperors who lived within the laws, and worthily, than by those who lived in the contrary way, he will see that Titus, Nerva, Trajan, Hadrian, Antoninus and Marcus had no need of praetorian cohorts, or of countless legions to guard them, but were defended by their own good lives, the good-will of their subjects, and the attachment of the senate. In like manner he will perceive in the case of Caligula, Nero, Vitellius, and ever so many more of those evil emperors, that all the armies of the east and of the west were of no avail to protect them from the enemies whom their bad and depraved lives raised up against them. And were the history of these emperors rightly studied, it would be a sufficient lesson to any prince how to distinguish the paths which lead to honour and safety from those which end in shame and insecurity. For of the twenty-six emperors from Caesar to Maximinus, sixteen came to a violent, ten only to a natural death; and though one or two of those who died by violence may have been good princes, as Galba or Pertinax, they met their fate in consequence of that corruption which their predecessors had left behind in the army. And if among those who died a natural death, there be found some bad emperors, like Severus, it is to be ascribed to their signal good fortune and to their great abilities, advantages seldom found united in the same man. From the study this history we may also learn how a good government is to be established; for while all the emperors who succeeded to the throne by birth, except Titus, were bad, all were good who succeeded by adoption; as in the case of the five from Nerva to Marcus. But so soon as the empire fell once more to the heirs by birth, its ruin recommenced.

Let a prince therefore look to that period which extends from Nerva to Marcus, and contrast it with that which went before and that which came after, and then let him say in which of them he would wish to have been born or to have reigned. For during these times in which good men governed, he will see the prince secure in the midst of happy subjects, and the whole world filled with peace and justice. He will find the senate maintaining its authority, the magistrates enjoying their honours, rich citizens their wealth, rank and merit held in respect, ease and content everywhere prevailing, rancour, licence corruption and ambition everywhere quenched, and that golden age restored in which every one might hold and support what opinions he pleased. He will see, in short, the world triumphing, the sovereign honoured and revered, the people animated with love, and rejoicing in their security. But should he turn to examine the times of the other emperors, he will find them wasted by battles, torn by seditions, cruel alike in war and peace; many princes perishing by the sword; many wars foreign and domestic; Italy overwhelmed with unheard-of disasters; her towns destroyed and plundered; Rome burned; the Capitol razed to the ground by Roman citizens; the ancient temples desolated; the ceremonies of religion corrupted; the cities rank with adultery; the seas covered with exiles and the islands polluted with blood. He will see outrage follow outrage; rank, riches, honours, and, above all, virtue imputed as mortal crimes; informers rewarded; slaves bribed to betray their masters, freedmen their patrons, and those who were without enemies brought to destruction by their friends; and then he will know the true nature of the debt which Rome, Italy, and the world owe to Caesar; and if he possess a spark of human feeling, will turn from the example of those evil times, and kindle with a consuming passion to imitate those which were good.

And in truth the prince who seeks for worldly glory should desire to be the ruler of a corrupt city; not that, like Caesar, he may destroy it, but that, like Romulus, he may restore it; since man cannot hope for, nor Heaven offer any better opportunity of fame. Were it indeed necessary in giving a constitution to a State to forfeit its sovereignty, the prince who, to retain his station, should withhold a constitution, might plead excuse; but for him who in giving a constitution can still retain his sovereignty, no excuse is to be made.

Let those therefore to whom Heaven has afforded this opportunity, remember that two courses lie open to them; one which will render them secure while they live and glorious when they die; another which exposes them to continual difficulties in life, and condemns them to eternal infamy after death.



CHAPTER XI.—Of the Religion of the Romans.

Though Rome had Romulus for her first founder, and as a daughter owed him her being and nurture, nevertheless, when the institutions of Romulus were seen by Heaven to be insufficient for so great a State, the Roman senate were moved to choose Numa Pompilius as his successor, that he might look to all matters which Romulus had neglected. He finding the people fierce and turbulent, and desiring with the help of the peaceful arts to bring them to order and obedience, called in the aid of religion as essential to the maintenance of civil society, and gave it such a form, that for many ages God was nowhere so much feared as in that republic. The effect of this was to render easy any enterprise in which the senate or great men of Rome thought fit to engage. And whosoever pays heed to an infinity of actions performed, sometimes by the Roman people collectively, often by single citizens, will see, that esteeming the power of God beyond that of man, they dreaded far more to violate their oath than to transgress the laws; as is clearly shown by the examples of Scipio and of Manlius Torquatus. For after the defeat of the Romans by Hannibal at Cannae, many citizens meeting together, resolved, in their terror and dismay, to abandon Italy and seek refuge in Sicily. But Scipio, getting word of this, went among them, and menacing them with his naked sword, made them swear never to abandon their country. Again, when Lucius Manlius was accused by the tribune Marcus Pomponius, before the day fixed for trial, Titus Manlius, afterwards named Torquatus, son to Lucius, went to seek this Marcus, and threatening him with death if he did not withdraw the charge against his father, compelled him to swear compliance; and he, through fear, having sworn, kept his oath. In the first of these two instances, therefore, citizens whom love of their country and its laws could not have retained in Italy, were kept there by the oath forced upon them; and in the second, the tribune Marcus, to keep his oath, laid aside the hatred he bore the father, and overlooked the injury done him by the son, and his own dishonour. And this from no other cause than the religion which Numa had impressed upon this city.

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