The Historical, Political, and Diplomatic Writings of Niccolo Machiavelli/Volume 2/The Prince/Chapter 18
CHAPTER XVIII.
IN WHAT MANNER PRINCES SHOULD KEEP THEIR FAITH.
It must be evident to every one that it is more praiseworthy for a prince always to maintain good faith, and practise integrity rather than craft and deceit. And yet the experience of our own times has shown that those princes have achieved great things who made small account of good faith, and who understood by cunning to circumvent the intelligence of others; and that in the end they got the better of those whose actions were dictated by loyalty and good faith. You must know, therefore, that there are two ways of carrying on a contest; the one by law, and the other by force. The first is practised by men, and the other by animals; and as the first is often insufficient, it becomes necessary to resort to the second.
A prince then should know how to employ the nature, of man, and that of the beasts as well. This was figuratively taught by ancient writers, who relate how Achilles and many other princes were given to Chiron the centaur to be nurtured, and how they were trained under his tutorship; which fable means nothing else than that their preceptor combined the qualities of the man and the beast; and that a prince, to succeed, will have to employ both the one and the other nature, as the one without the other cannot produce lasting results.
It being necessary then for a prince to know well how to employ the nature of the beasts, he should be able to assume both that of the fox and that of the lion; for whilst the latter cannot escape the traps laid for him, the former cannot defend himself against the wolves. A prince should be a fox, to know the traps and snares; and a lion, to be able to frighten the wolves; for those who simply hold to the nature of the lion do not understand their business.
A sagacious prince then cannot and should not fulfil his ‘pledges when their observance is contrary to his interest, and when the causes that induced him to pledge his faith no longer exist. If men were all good, then indeed this precept would be bad; but as men are naturally bad, and will not observe their faith towards you, you must, in the same way, not observe yours to them; and no prince ever yet lacked legitimate reasons with which to color his want of good faith. Innumerable modern examples could be given of this; and it could easily be shown how many treaties of peace, and how many engagements, have been made null and void by the faithlessness of princes; and he who has best known how to play the fox has ever been the most successful.
But it is necessary that the prince should know how to color this nature well, and how to be a great hypocrite and dissembler. For men are so simple, and yield so much to immediate necessity, that the deceiver will never lack dupes. I will mention one of the most recent examples. Alexander VI. never did nor ever thought of anything but to deceive, and always found a reason for doing so. No one ever had greater skill in asseverating, or who affirmed his pledges with greater oaths and observed them less, than Pope Alexander; and yet he was always successful in his deceits, because he knew the weakness of men in that particular.
It is not necessary, however, for a prince to possess all the above-mentioned qualities; but it is essential that he should at least seem to have them. I will even venture to say, that to have and to practise them constantly is pernicious, but to seem to have them is useful. For instance, a prince should seem to be merciful, faithful, humane, religious, and upright, and should even be so in reality; but he should have his mind so trained that, when occasion requires it, he may know how to change to the opposite. And it must be understood that a prince, and especially one who has but recently acquired his state, cannot perform all those things which cause men to be esteemed as good; he being often obliged, for the sake of maintaining his state, to act contrary to humanity, charity, and religion. And therefore is it necessary that he should have a versatile mind, capable of changing readily, according as the winds and changes of fortune bid him; and, as has been said above, not to swerve from the good if possible, but to know how to resort to evil if necessity demands it.
A prince then should be very careful never to allow anything to escape his lips that does not abound in the above-named five qualities, so that to see and to hear him he may seem all charity, integrity, and humanity, all uprightness, and all piety. And more than all else is it necessary for a prince to seem to possess the last quality; for mankind in general judge more by what they see and hear than by what they feel, every one being capable of the former, and but few of the latter. Everybody sees what you seem to be, but few really feel what you are; and these few dare not oppose the opinion of the many, who are protected by the majesty of the state; for the actions of all men, and especially those of princes, are judged by the result, where there is no other judge to whom to appeal.
A prince then should look mainly to the successful maintenance of his state. The means which he employs for this will always be accounted honorable, and will be praised by everybody; for the common people are always taken by appearances and by results, and it is the vulgar mass that constitutes the world. But a very few have rank and station, whilst the many have nothing to sustain them. A certain prince of our time, whom it is well not to name, never preached anything but peace and good faith; but if he had always observed either the one or the other, it would in most instances have cost him his reputation or his state.