Famous Machiavelli Quotes - Philosophy Paradise 3/27/11 8:35 PM

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Famous Machiavelli quotes from The Prince (1513)

Original Italian title: Il Principe (written c. 1505)

Upon this, one has to remark that men ought either to be well treated or crushed, because they can avenge
themselves of lighter injuries, of more serious ones they cannot; therefore the injury that is to be done to a
man ought to be of such a kind that one does not stand in fear of revenge.
Ch. 3; Variant translation: Never do an enemy a small injury.

The Romans never allowed a trouble spot to remain simply to avoid going to war over it, because they
knew that wars don't just go away, they are only postponed to someone else's advantage. Therefore, they
made war with Philip and Antiochus in Greece, in order not to have to fight them in Italy... They never went by
that saying which you constantly hear from the wiseacres of our day, that time heals all things. They trusted
rather their own character and prudence— knowing perfectly well that time contains the seeds of all things, good
as well as bad.
Ch. 3 (as translated by RM Adams) Variants [these can seem to generalize the circumstances in ways that
the translation above does not.]: The Romans, foreseeing troubles, dealt with them at once, and, even to
avoid a war, would not let them come to a head, for they knew that war is not to be avoided, but is only put
off to the advantage of others.
There is no avoiding war; it can only be postponed to the advantage of others.

If someone puts up the argument that King Louis gave the Romagna to Pope Alexander, and the kingdom of
Naples to Spain, in order to avoid a war, I would answer as I did before: that you should never let things get out
of hand in order to avoid war. You don't avoid such a war, you merely postpone it, to your own
disadvantage.
Ch. 3 (as translated by RM Adams)

It ought to be remembered that there is nothing more difficult to take in hand, more perilous to conduct,

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or more uncertain in its success, than to take the lead in the introduction of a new order of things. Because
the innovator has for enemies all those who have done well under the old conditions, and lukewarm defenders in
those who may do well under the new. This coolness arises partly from fear of the opponents, who have the
laws on their side, and partly from the incredulity of men, who do not readily believe in new things until
they have had a long experience of them.
Ch. 6

From this arises the question whether it is better to be loved rather than feared, or feared rather than
loved. It might perhaps be answered that we should wish to be both: but since love and fear can hardly
exist together, if we must choose between them, it is far safer to be feared than loved.
Ch. 8

The chief foundations of all states, new as well as old or composite, are good laws and good arms; and as there
cannot be good laws where the state is not well armed, it follows that where they are well armed they have good
laws.
Ch. 12

A prince ought to have no other aim or thought, nor select anything else for his study, than war and its
rules and discipline; for this is the sole art that belongs to him who rules, and it is of such force that it not
only upholds those who are born princes, but it often enables men to rise from a private station to that
rank. And, on the contrary, it is seen that when princes have thought more of ease than of arms they have lost
their states. And the first cause of your losing it is to neglect this art; and what enables you to acquire a state is
to be master of the art.
Ch. 14; Variant: A prince should therefore have no other aim or thought, nor take up any other thing for
his study but war and it organization and discipline, for that is the only art that is necessary to one who
commands.

Among other evils which being unarmed brings you, it causes you to be despised.
Ch. 14

Many have imagined republics and principalities which have never been seen or known to exist in reality; for
how we live is so far removed from how we ought to live, that he who abandons what is done for what ought to
be done, will rather bring about his own ruin than his preservation.
Ch. 15

He ought to be slow to believe and to act, nor should he himself show fear, but proceed in a temperate manner
with prudence and humanity, so that too much confidence may not make him incautious and too much distrust
render him intolerable.
Ch 17

The prince who relies upon their words, without having otherwise provided for his security, is ruined; for
friendships that are won by awards, and not by greatness and nobility of soul, although deserved, yet are not real,
and cannot be depended upon in time of adversity.
Ch. 17

A prince being thus obliged to know well how to act as a beast must imitate the fox and the lion, for the lion
cannot protect himself from traps, and the fox cannot defend himself from wolves. One must therefore be a fox
to recognize traps, and a lion to frighten wolves.
Ch. 17

Every one admits how praiseworthy it is in a prince to keep faith, and to live with integrity and not with craft.
Nevertheless our experience has been that those princes who have done great things have held good faith of little
account, and have known how to circumvent the intellect of men by craft, and in the end have overcome those

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who have relied on their word.

Ch. 18. Concerning the Way in which Princes should keep Faith (as translated by W. K. Marriott)

Every one sees what you appear to be, few really know what you are, and those few dare not oppose themselves
to the opinion of the many, who have the majesty of the state to defend them.
Ch. 18.

You must know there are two ways of contesting, the one by the law, the other by force; the first method is
proper to men, the second to beasts; but because the first is frequently not sufficient, it is necessary to have
recourse to the second.
Ch. 18.

The prince must consider, as has been in part said before, how to avoid those things which will make him
hated or contemptible; and as often as he shall have succeeded he will have fulfilled his part, and he need
not fear any danger in other reproaches. It makes him hated above all things, as I have said, to be rapacious,
and to be a violator of the property and women of his subjects, from both of which he must abstain. And when
neither their property nor honour is touched, the majority of men live content, and he has only to contend
with the ambition of a few, whom he can curb with ease in many ways. It makes him contemptible to be
considered fickle, frivolous, effeminate, mean-spirited, irresolute, from all of which a prince should guard
himself as from a rock; and he should endeavour to show in his actions greatness, courage, gravity, and fortitude;
and in his private dealings with his subjects let him show that his judgments are irrevocable, and maintain
himself in such reputation that no one can hope either to deceive him or to get round him. That prince is highly
esteemed who conveys this impression of himself, and he who is highly esteemed is not easily conspired against;
for, provided it is well known that he is an excellent man and revered by his people, he can only be attacked with
difficulty.
Ch. 19 "That one should avoid being despised and hated"

A prince ought to have two fears, one from within, on account of his subjects, the other from without, on account
of external powers. From the latter he is defended by being well armed and having good allies, and if he is well
armed he will have good friends, and affairs will always remain quiet within when they are quiet without, unless
they should have been already disturbed by conspiracy; and even should affairs outside be disturbed, if he has
carried out his preparations and has lived as I have said, as long as he does not despair, he will resist every
attack.
Ch. 19; Variant: Against foreign powers, a prince can defend himself with good weapons and good friends;
if he has good weapons, he will never lack for good friends. (as translated by RM Adams)

The first opinion which one forms of a prince, and of his understanding, is by observing the men he has around
him; and when they are capable and faithful he may always be considered wise, because he has known how to
recognize the capable and to keep them faithful. But when they are otherwise one cannot form a good opinion of
him, for the prime error which he made was in choosing them. (as tranlsated by W. K. Marriott)
Ch. 22. Variant translation: The first method for estimating the intelligence of a ruler is to look at the
men he has around him.

There are three classes of intellects: one which comprehends by itself; another which appreciates what
others comprehend; and a third which neither comprehends by itself nor by the showing of others; the
first is the most excellent, the second is good, and the third is useless.
Ch. 22

There is no other way of guarding oneself against flattery than by letting men understand that they will
not offend you by speaking the truth; but when everyone can tell you the truth, you lose their respect.
Ch. 23

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I conclude, then, that so long as Fortune varies and men stand still, they will prosper while they suit the times,
and fail when they do not. But I do feel this: that it is better to be rash than timid, for Fortune is a woman, and
the man who wants to hold her down must beat and bully her. We see that she yields more often to men of this
stripe than to those who come coldly toward her.
Ch. 25 (as translated by RM Adams)

Where the willingness is great, the difficulties cannot be great.

Ch. 26

God is not willing to do everything, and thus take away our free will and that share of glory which belongs to us.
Ch. 26

Not yet placed by chapter

These are quotations that are cited as from translations of The Prince, but as yet are not placed by chapter.

A prince never lacks legitimate reasons to break his promise.

Famous Machiavelli quotes from Discourses on Livy (1517)

Quotes from translations of Discorsi sopra la prima deca di Tito Livio; 3 vols. published between 1512-1517
(Discourses on the First Ten Books of Titus Livius)

As all those have shown who have discussed civil institutions, and as every history is full of examples, it is
necessary to whoever arranges to found a Republic and establish laws in it, to presuppose that all men are
bad and that they will use their malignity of mind every time they have the opportunity; and if such
malignity is hidden for a time, it proceeds from the unknown reason that would not be known because the
experience of the contrary had not been seen, but time, which is said to be the father of every truth, will cause it
to be discovered.
Book 1, Ch. 3 Variant portion: Whoever desires to found a state and give it laws, must start with assuming
that all men are bad and ever ready to display their vicious nature, whenever they may find occasion for it.

Men never do good unless necessity drives them to it; but when they are free to choose and can do just as they
please, confusion and disorder become rampant.
Book 1, Ch. 3 (as translated by LJ Walker & B Crick)

The demands of a free populace, too, are very seldom harmful to liberty, for they are due either to the populace
being oppressed or to the suspicious that it is going to be oppressed... and, should these impressions be false, a
remedy is provided in the public platform on which some man of standing can get up, appeal to the crowd, and
show that it is mistaken. And though, as Tully remarks, the populace may be ignorant, it is capable of grasping
the truth and readily yields when a man, worthy of confidence, lays the truth before it.
Book 1, Ch. 4 (as translated by LJ Walker & B Crick)

So in all human affairs one notices, if one examines them closely, that it is impossible to remove one
inconvenience without another emerging.
Book 1, Ch. 6 (as translated by LJ Walker & B Crick)

I am firmly convinced, therefore, that to set up a republic which is to last a long time, the way to set about it is to
constitute it as Sparta and Venice were constituted; to place it in a strong position, and so to fortify it that no one
will dream of taking it by a sudden assault; and, other the other hand, not to make it so large as to appear
formidable to its neighbors. It should in this way be able to enjoy its form of government for a long time. For
war is made on a commonwealth for two reasons: to subjugate it, and for fear of being subjugated by it.

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Both these reasons are almost entirely removed by the aforesaid precautions; for, if it be difficult to take by
assault owing to its being well organized for defence, as I am presupposing, rarely or never will it occur to
anyone to seize it. And, if it be content with its own territory, and it becomes clear by experience that it has no
ambitions, it will never occur that someone may make war through fear for himself, especially if by its
constitution or by its laws expansion is prohibited. Nor have I the least doubt that, if this balance could be
maintained, there would be genuine political life and real tranquillity in such a city.
Since, however, all human affairs are ever in a state of flux and cannot stand still, either there will be
improvement or decline, and necessity will lead you to do many things which reason does not recommend.
Hence, if a commonwealth be constituted with a view to its maintaining the status quo, but not with a view to
expansion, and by necessity it be led to expand, its basic principles will be subverted and it will soon be faced
with ruin. So, too, should heaven, on the other hand, be so kind to it that it has no need to go to war, it will then
come about that idleness will either render it effeminate or give rise to factions; and these two things, either in
conjunction or separately, will bring about its downfall.
Wherefore, since it is impossible, so I hold, to adjust the balance so nicely as to keep things exactly to this
middle course, one ought, in constituting a republic, to consider the possibility of its playing a more honorable
role, and so to constitute it that, should necessity actually force it to expand, it may be able to retain possession
of what it has acquired. Coming back, then, to the first point we raised, I am convinced that the Roman type of
constitution should be adopted, not that of any other republic, for to find a middle way between the two extremes
I do not think possible. Squabbles between the populace and the senate should, therefore, be looked upon as an
inconvenience which it is necessary to put up with in order to arrive at the greatness of Rome."
Book 1, Ch. 6 (as translated by LJ Walker & B Crick)

The people resemble a wild beast, which, naturally fierce and accustomed to live in the woods, has been brought
up, as it were, in a prison and in servitude, and having by accident got its liberty, not being accustomed to search
for its food, and not knowing where toconceal itself, easily becomes the prey of the first who seeks to incarcerate
it again.
Book 1, Ch. 16

It was the verdict of ancient writers that men afflict themselves in evil and weary themselves in the good, and
that the same effects result from both of these passions. For whenever men are not obliged to fight from
necessity, they fight from ambition; which is so powerful in human breasts, that it never leaves them no
matter to what rank they rise. The reason is that nature has so created men that they are able to desire
everything but are not able to attain everything: so that the desire being always greater than the
acquisition, there results discontent with the possession and little satisfaction to themselves from it. From
this arises the changes in their fortunes; for as men desire, some to have more, some in fear of losing their
acquisition, there ensues enmity and war, from which results the ruin of that province and the elevation of
another.
Book 1, Ch. 37 Variant: Nature has so contrived that to men, though all things are objects of desire, not
all things are attainable; so that desire always exceeds the power of attainment, with the result that men
are ill-content with what they possess and their present state brings them little satisfaction. Hence arise
the vicissitudes of their fortune. (as translated by LJ Walker & B Crick)

When Scipio became consul and was keen on getting the province of Africa, promising that Carthage should be
completely destroyed, and the senate would not agree to this because Fabius Maximus was against it, he
threatened to appeal to the people, for he knew full well how pleasing such projects are to the populace.
Book 1, Ch. 53 (as translated by LJ Walker & B Crick)

Famous Machiavelli quotes from The Art of War (1520)

Quotations from translations of Dell'arte della guerra ; also known as On the Art of War

I believe that it is possible for one to praise, without concern, any man after he is dead since every reason and

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supervision for adulation is lacking.

Book 1

No proceeding is better than that which you have concealed from the enemy until the time you have
executed it. To know how to recognize an opportunity in war, and take it, benefits you more than anything
else. Nature creates few men brave, industry and training makes many. Discipline in war counts more than fury.
Book 7; Variant: No enterprise is more likely to succeed than one concealed from the enemy until it is
ripe for execution.

Quotes also Attribute to Machiavelli.

He who blinded by ambition, raises himself to a position whence he cannot mount higher, must thereafter fall
with the greatest loss.

Innovation makes enemies of all those who prospered under the old regime, and only lukewarm support is
forthcoming from those who would prosper under the new.

War should be the only study of a prince. He should consider peace only as a breathing-time, which gives him
leisure to contrive, and furnishes as ability to execute, military plans.

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