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fight in foreign lands； no dissensions arose either among them or
against the prince； whether in his bad or in his good fortune。 This
arose from nothing else than his inhuman cruelty； which； with his
boundless valour； made him revered and terrible in the sight of his
soldiers； but without that cruelty； his other virtues were not
sufficient to produce this effect。 And shortsighted writers admire his
deeds from one point of view and from another condemn the principal
cause of them。 That it is true his other virtues would not have been
sufficient for him may be proved by the case of Scipio； that most
excellent man； not of his own times but within the memory of man；
against whom； nevertheless； his army rebelled in Spain； this arose from
nothing but his too great forbearance； which gave his soldiers more
licence than is consistent with military discipline。 For this he was
upbraided in the Senate by Fabius Maximus； and called the corrupter of
the Roman soldiery。 The Locrians were laid waste by a legate of Scipio；
yet they were not avenged by him； nor was the insolence of the legate
punished； owing entirely to his easy nature。 Insomuch that someone in
the Senate； wishing to excuse him； said there were many men who knew
much better how not to err than to correct the errors of others。 This
disposition； if he had been continued in the mand； would have
destroyed in time the fame and glory of Scipio； but； he being under the
control of the Senate； this injurious characteristic not only concealed
itself； but contributed to his glory。
Returning to the question of being feared or loved； I e to the
conclusion that； men loving according to their own will and fearing
according to that of the prince； a wise prince should establish himself
on that which is in his own control and not in that of others； he must
endeavour only to avoid hatred； as is noted。
1。 。。。against my will； my fate；
A throne unsettled； and an infant state；
Bid me defend my realms with all my pow'rs；
And guard with these severities my shores。
CHAPTER XVIII
CONCERNING THE WAY IN WHICH PRINCES SHOULD KEEP FAITH
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 overe those who have relied on
their word。 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。 Therefore it is necessary
for a prince to understand how to avail himself of the beast and the
man。 This has been figuratively taught to princes by ancient writers；
who describe how Achilles and many other princes of old were given to
the Centaur Chiron to nurse； who brought them up in his discipline；
which means solely that； as they had for a teacher one who was half
beast and half man； so it is necessary for a prince to know how to make
use of both natures； and that one without the other is not durable。 A
prince； therefore； being pelled knowingly to adopt the beast； ought
to choose the fox and the lion； because the lion cannot defend himself
against snares and the fox cannot defend himself against wolves。
Therefore； it is necessary to be a fox to discover the snares and a lion
to terrify the wolves。 Those who rely simply on the lion do not
understand what they are about。 Therefore a wise lord cannot； nor ought
he to； keep faith when such observance may be turned against him； and
when the reasons that caused him to pledge it exist no longer。 If men
were entirely good this precept would not hold； but because they are
bad； and will not keep faith with you； you too are not bound to observe
it with them。 Nor will there ever be wanting to a prince legitimate
reasons to excuse this nonobservance。 Of this endless modern examples
could be given； showing how many treaties and engagements have been made
void and of no effect through the faithlessness of princes； and he who
has known best how to employ the fox has succeeded best。
But it is necessary to know well how to disguise this characteristic；
and to be a great pretender and dissembler； and men are so simple； and
so subject to present necessities； that he who seeks to deceive will
always find someone who will allow himself to be deceived。 One recent
example I cannot pass over in silence。 Alexander VI did nothing else but
deceive men； nor ever thought of doing otherwise； and he always found
victims； for there never was a man who had greater power in asserting；
or who with greater oaths would affirm a thing； yet would observe it
less； nevertheless his deceits always succeeded according to his wishes；
because he well understood this side of mankind。
Therefore it is unnecessary for a prince to have all the good qualities
I have enumerated； but it is very necessary to appear to have them。 And
I shall dare to say this also； that to have them and always to observe
them is injurious； and that to appear to have them is useful； to appear
merciful； faithful； humane； religious； upright； and to be so； but with a
mind so framed that should you require not to be so； you may be able and
know how to change to the opposite。
And you have to understand this； that a prince； especially a new one；
cannot observe all those things for which men are esteemed； being often
forced； in order to maintain the state； to act contrary to faith；
friendship； humanity； and religion。 Therefore it is necessary for him to
have a mind ready to turn itself accordingly as the winds and variations
of fortune force it； yet； as I have said above； not to diverge from the
good if he can avoid doing so； but； if pelled； then to know how to
set about it。
For this reason a