The Historical, Political, and Diplomatic Writings of Niccolo Machiavelli/Volume 2/The Prince/Chapter 24
CHAPTER XXIII.
HOW TO AVOID FLATTERERS.
I will not leave unnoticed an important subject, and an evil against which princes have much difficulty in defending themselves, if they are not extremely prudent, or have not made good choice of ministers; and this relates to flatterers, who abound in all courts. Men are generally so well pleased with themselves and their own acts, and delude themselves to such a degree, that it is with difficulty they escape from the pest of flatterers; and in their efforts to avoid them they expose themselves to the risk of being contemned. There is no other way of guarding against adulation, than to make people understand that they will not offend you by speaking the truth. On the other hand, when every one feels at liberty to tell you the truth, they will be apt to be lacking in respect to you. A prudent prince therefore should follow a middle course, choosing for ministers of his government only wise men, and to these only should he give full power to tell him the truth, and they should only be allowed to speak to him of those things which he asks of them, and of none other. But then the prince should ask them about everything, and should listen to their opinions and reflect upon them, and afterwards form his own resolutions. And he should bear himself towards all his advisers in such manner that each may know that the more freely he speaks, the more acceptable will he be. But outside of these he should not listen to any one, but follow the course agreed upon, and be firm in his resolves. Whoever acts otherwise will either be misled by his flatterers, or will vacillate in his decisions, because of the variety of opinions; and this will naturally result in his losing in public estimation.
I will cite one modern example to this effect. Padre Luca, in the service of the present Emperor Maximilian, in speaking of his Majesty, says that he “counsels with no one, and yet never does anything in his own way”; which results from his following the very opposite course to that above indicated; for the Emperor is a reserved man, who never communicates his secrets to any one, nor takes advice from anybody. But when he attempts to carry his plans into execution and they begin to be known, then also do they begin to be opposed by those whom he has around him; and being easily influenced, he is diverted from his own resolves. And thence it comes that he undoes one day what he has done the day before, and that one never knows what he wants or designs to do; and therefore his conclusions cannot be depended upon.
A prince nevertheless should always take counsel, but only when he wants it, and not when others wish to thrust it upon him; in fact, he should rather discourage persons from tendering him advice unsolicited by him. But he should be an extensive questioner, and a patient listener to the truth respecting the things inquired about, and should even show his anger in case any one should, for some reason, not tell him the truth.
Those who imagine that a prince who has the reputation of sagacity is not indebted for it to his own natural gifts, but to the good counsels of those who surround him, certainly deceive themselves. For it may be taken as a general and infallible rule, that a prince who is not naturally wise cannot be well advised; unless he should perchance place himself entirely in the hands of one man, who should guide him in all things, and who would have to be a man of uncommon ability. In such a case a prince might be well directed, but it would probably not last long, because his counsellor would in a short time deprive him of his state. But a prince who is not wise himself, and counsels with more than one person, will never have united counsels; for he will himself lack the ability to harmonize and combine the various counsels and suggestions. His advisers will only think of their own advantage, which the prince will neither know how to discern nor how to correct.
And things cannot well be otherwise, for men will always naturally prove bad, unless some necessity constrains them to be good. Whence we conclude that good counsels, no matter whence they may come, result wholly from the prince’s own sagacity; but the wisdom of the prince never results from good
counsels. CHAPTER XXIV.
THE REASON WHY THE PRINCES OF ITALY HAVE LOST THEIR STATES.
A judicious observation of the above-given rules will cause a new prince to be regarded as though he were an hereditary one, and will very soon make him more firm and secure in his state than if he had grown old in its possession. For the actions of a new prince are much more closely observed and scrutinized than those of an hereditary one; and when they are known to be virtuous, they will win the confidence and affections of men much more for the new prince, and make his subjects feel under greater obligations to him, than if he were of the ancient line. For men are ever more taken with the things of the present than with those of the past; and when they find their own good in the present, then they enjoy it and seck none other, and will be ready in every way to defend the new prince, provided he be not wanting to himself in other respects. And thus he will have the double glory of having established a new principality, and of having strengthened and adorned it with good laws, good armies, good allies, and good examples. And in the same way will it be a double shame to an hereditary prince, if through want of prudence and ability be loses his state.
If now we examine the conduct of those princes of Italy who in our day have lost their states, such as the king of Naples, the Duke of Milan, and others, we shall note in them at once a common defect as regards their military forces, for the reasons which we have discussed at length above. And we shall also find that in some instances the people were hostile to the prince; or if he had the good will of the people, he knew not how to conciliate that of the nobles. For unless there be some such defects as these, states are not lost when the prince has energy enough to keep an army in the the field.
Philip of Macedon, not the father of Alexander the Great, but he who was vanquished by Titus Quintus, had not much of a state as compared with Rome and Greece, who attacked him; yet being a military man, and at the same time knowing how to preserve the good will of the people and to assure himself of the support of the nobles, he sustained the war against the Romans and Greeks for many years; and although he finally lost some cities, yet he preserved his kingdom.
Those of our princes, therefore, who have lost their dominions after having been established in them for many years, should not blame fortune, but only their own indolence and lack of energy; for in times of quiet they never thought of the possibility of a change (it being a common defect of men in fair weather to take no thought of storms), and afterwards, when adversity overtook them, their first impulse was to fly, and not to defend themselves, hoping that the people, when disgusted with the insolence of the victors, would recall them. Such a course may be very well when others fail, but it is very discreditable to neglect other means for it that might have saved you from ruin; for no one ever falls deliberately, in the expectation that some one will help him up, which either does not happen, or, if it does, will not contribute to your security; for it is a base thing to look to others for your defence instead of depending upon yourself. That defence alone is effectual, sure, and durable which depends upon yourself and your own valor.