Prince Machiavelli Quotes

Everyone sees what you appear to be, few experience what you really are.

If an injury has to be done to a man it should be so severe that his vengeance need not be feared.

The first method for estimating the intelligence of a ruler is to look at the men he has around him.

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.

There is no other way to guard yourself against flattery than by making men understand that telling you the truth will not offend you.

Never attempt to win by force what can be won by deception.

it is much safer to be feared than loved because ...love is preserved by the link of obligation which, owing to the baseness of men, is broken at every opportunity for their advantage; but fear preserves you by a dread of punishment which never fails.

How we live is so different from how we ought to live that he who studies what ought to be done rather than what is done will learn the way to his downfall rather than to his preservation.

…he who seeks to deceive will always find someone who will allow himself to be deceived.

Since love and fear can hardly exist together, if we must choose between them, it is far safer to be feared than loved

The vulgar crowd always is taken by appearances, and the world consists chiefly of the vulgar.

He who wishes to be obeyed must know how to command

Because 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, the third is useless.

A man who is used to acting in one way never changes; he must come to ruin when the times, in changing, no longer are in harmony with his ways.

Men in general judge more by the sense of sight than by the sense of touch, because everyone can see but few can test by feeling. Everyone sees what you seem to be, few know what you really are; and those few do not dare take a stand against the general opinion.

Of mankind we may say in general they are fickle, hypocritical, and greedy of gain.

A prudent man should always follow in the path trodden by great men and imitate those who are most excellent, so that if he does not attain to their greatness, at any rate he will get some tinge of it.

Wisdom consists of knowing how to distinguish the nature of trouble, and in choosing the lesser evil.

Any man who tries to be good all the time is bound to come to ruin among the great number who are not good. Hence a prince who wants to keep his authority must learn how not to be good, and use that knowledge, or refrain from using it, as necessity requires.

It must be considered that there is nothing more difficult to carry out, nor more doubtful of success, nor more dangerous to handle, than to initiate a new order of things.

And here comes in 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.

Therefore, it is necessary to be a fox to discover the snares and a lion to terrify the wolves

He who becomes a Prince through the favour of the people should always keep on good terms with them; which it is easy for him to do, since all they ask is not to be oppressed

In conclusion, the arms of others either fall from your back, or they weigh you down, or they bind you fast.

He who builds on the people, builds on the mud

Men judge generally more by the eye than by the hand, for everyone can see and few can feel. Every one sees what you appear to be, few really know what you are.

Nature creates few men brave, industry and training makes many.

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.

A prince must not have any other object nor any other thought… but war, its institutions, and its discipline; because that is the only art befitting one who commands.

I hold strongly to this: that it is better to be impetuous than circumspect; because fortune is a woman and if she is to be submissive it is necessary to beat and coerce her.

Men sooner forget the death of their father than the loss of their patrimony

My view is that it is desirable to be both loved and feared; but it is difficult to achieve both and, if one of them has to be lacking, it is much safer to be feared than loved.

Therefore the best fortress is to be found in the love of the people, for although you may have fortresses they will not save you if you are hated by the people.

The best fortress which a prince can possess is the affection of his people.

For one change always leaves a dovetail into which another will fit.

Men intrinsically do not trust new things that they have not experienced themselves.

Is it better to be loved or feared?

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.

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

And it ought to be remembered that there is nothing more difficult to take in hand, more perilous to conduct, or more uncertain in its success, than to take the lead in the introduction of a new order of things.

A prince is also esteemed when he is a true friend and a true enemy.

For, in truth, there is no sure way of holding other than by destroying

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

Being feared and not hated go well together, and the prince can always do this if he does not touch the property or the women of his citizens and subjects.

It is necessary for a prince wishing to hold his own to know how to do wrong, and to make use of it or not according to necessity.

I desire to go to Hell and not to Heaven. In the former I shall enjoy the company of popes, kings and princes, while in the latter are only beggars, monks and apostles.

A prudent man will always try to follow in the footsteps of great men and imitate those who have been truly outstanding, so that, if he is not quite as skillful as they, at least some of their ability may rub off on him.

He who causes another to become powerful ruins himself, for he brings such a power into being either by design or by force, and both of these elements are suspects to the one whom he has made powerful.

...the incredulity of mankind, who do not truly believe in anything new until they have had actual experience of it.

For whoever believes that great advancement and new benefits make men forget old injuries is mistaken.

But when you disarm them, you at once offend them by showing that you distrust them, either for cowardice or for want of loyalty, and either of these opinions breeds hatred against you.

the wise man should always follow the roads that have been trodden by the great, and imitate those who have most excelled, so that if he cannot reach their perfection, he may at least acquire something of its savour.

And truly it is a very natural and ordinary thing to desire to acquire, and always, when men do it who can, they will be praised or not blamed; but when they cannot, and wish to do it anyway, here lies the error and the blame.

Therefore any cruelty has to be executed at once, so that the less it is tasted, the less it offends; while benefits must be dispensed little by little, so that they will be savored all the more.

For it must be noted, that men must either be caressed or else annihilated; they will revenge themselves for small injuries, but cannot do so for great ones; the injury therefore that we do to a man must be such that we need not fear his vengeance.

I conclude therefore that, fortune being changeful and mankind steadfast in their ways, so long as the two are in agreement men are successful, but unsuccessful when they fall out. For my part I consider that it is better to be adventurous than cautious, because fortune is a woman, and if you wish to keep her under it is necessary to beat and ill-use her; and it is seen that she allows herself to be mastered by the adventurous rather than by those who go to work more coldly. She is, therefore, always, woman-like, a lover of young men, because they are less cautious, more violent, and with more audacity command her.

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

When evening has come, I return to my house and go into my study. At the door I take off my clothes of the day, covered with mud and mire, and I put on my regal and courtly garments; and decently reclothed, I enter the ancient courts of ancient men, where, received by them lovingly, I feed on the food that alone is mine and that I was born for. There I am not ashamed to speak with them and to ask them the reason for their actions; and they in their humanity reply to me. And for the space of four hours I feel no boredom, I forget every pain, I do not fear poverty, death does not frighten me. I deliver myself entirely to them.

But above all he must refrain from seizing the property of others, because a man is quicker to forget the death of his father than the loss of his patrimony.

We have not seen great things done in our time except by those who have been considered mean; the rest have failed.

Make mistakes of ambition and not mistakes of sloth. Develop the strength to do bold things, not the strength to suffer.

And yet we cannot define as skillful killing one's fellow citizens, betraying one's friends, and showing no loyalty, mercy, or moral obligation. These means can lead to power, but not glory.

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 everyone feels at liberty to tell you the truth, they will be apt to be lacking in respect to you.

For he who innovates will have for his enemies all those who are well off under the existing order of things, and only lukewarm supporters in those who might be better off under the new.

For, besides what has been said, it should be borne in mind that the temper of the multitude is fickle, and that while it is easy to persuade them of a thing, it is hard to fix them in that persuasion

It's better to be impulsive than cautious; fortune is female and if you want to stay on top of her you have to slap and thrust. You'll see she's more likely to yield that way than to men who go about her coldly. And being a woman she likes her men young, because they're not so cagey, they're wilder and more daring when they master her.

Men are so simple, and governed so absolutely by their present needs, that he who wishes to deceive will never fail in finding willing dupes.

There is no avoiding war; it can only be postponed to the advantage of others.

you ought never to suffer your designs to be crossed in order to avoid war, since war is not so to be avoided, but is only deferred to your disadvantage.

In peace one is despoiled by the mercenaries, in war by one's enemies.

A man who wishes to profess at all times will come to ruin among so many who are not good.

Men must either be caressed or else destroyed.

The nature of man is such that people consider themselves put under an obligation as much by the benefits they confer as by those they receive.

It is a common fault of men not to reckon on storms in fair weather.

Princes and governments are far more dangerous than other elements within society.

But in Republics there is a stronger vitality, a fiercer hatred, a keener thirst for revenge. The memory of their former freedom will not let them rest; so that the safest course is either to destroy them, or to go and live in them.

as the physicians say it happens in hectic fever, that in the beginning of the malady it is easy to cure but difficult to detect, but in the course of time, not having been either detected or treated in the beginning, it becomes easy to detect but difficult to cure

For however strong you may be in respect of your army, it is essential that in entering a new Province you should have the good will of its inhabitants.

As a general thing anyone who is not your friend will advise neutrality while anyone who is your friend will ask you to join him, weapon in hand.

لا شيء يؤدي إلى احترام الأمير بشدة سوى أعماله العظيمة، والأعمال غير العادية بصفة عامة.

يمحو النصر آثار أكثر الأعمال فشلا، فيما تجهض الهزيمة أكثر الخطط تنظيما

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.

When everyone feels free to tell you the truth, respect for you dwindles… A wise prince should take another course: choose wise men for your advisors, and allow only them the liberty of speaking the truth to the prince, and only on matters about which you ask, and nothing else. But you should question them about everything, listen patiently to their opinions, then form your own conclusions later.

..it happens in all human affairs that we never seek to escape one mischief without falling into another. Prudence therefore consists in knowing how to distinguish degrees of disadvantage, and in accepting a less evil as a good.

Minds are of three kinds: one is capable of thinking for itself; another is able to understand the thinking of others; and a third can neither think for itself nor understand the thinking of others. The first is of the highest excellence, the second is excellent, and the third is worthless.

Returning to the question of being feared or loved, I conclude that since men love at their own will and fear at the will of the prince, a wise prince must build a foundation on what is his own, and not on what belongs to others.

In general you must either pamper people or destroy them; harm them just a little and they’ll hit back; harm them seriously and they won’t be able to. So if you’re going to do people harm, make sure you needn’t worry about their reaction.

And let it here be noted that men are either to be kindly treated, or utterly crushed, since they can revenge lighter injuries, but not graver. Wherefore the injury we do to a man should be of a sort to leave no fear of reprisals.

For when you are on the spot, disorders are detected in their beginnings and remedies can be readily applied; but when you are at a distance, they are not heard of until they have gathered strength and the case is past cure.

CHAPTER VI Concerning New Principalities Which Are Acquired By One's Own Arms And Ability LET no one be surprised if, in speaking of entirely new principalities as I shall do, I adduce the highest examples both of prince and of state; because men, walking almost always in paths beaten by others, and following by imitation their deeds, are yet unable to keep entirely to the ways of others or attain to the power of those they imitate. A wise man ought always to follow the paths beaten by great men, and to imitate those who have been supreme, so that if his ability does not equal theirs, at least it will savour of it. Let him act like the clever archers who, designing to hit the mark which yet appears too far distant, and knowing the limits to which the strength of their bow attains, take aim much higher than the mark, not to reach by their strength or arrow to so great a height, but to be able with the aid of so high an aim to hit the mark they wish to reach.

I certainly believe this: that it is better to be impetuous than cautious, because Fortune is a woman, and if you want to keep her under it is necessary to beat her and force her down. It is clear that she more often allows herself to be won over by impetuous men than by those who proceed coldly. And so, like a woman, Fortune is always the friend of young men, for they are less cautious, more ferocious, and command her with more audacity.

...the manner in which we live, and that in which we ought to live, are things so wide asunder, that he who quits the one to betake himself to the other is more likely to destroy than to save himself; since any one who would act up to a perfect standard of goodness in everything, must be ruined among so many who are not good.

A prince is also esteemed when he shows himself a true friend or a true enemy, that is, when, without reservation, he takes his stand with one side or the other. This is always wiser than trying to be neutral, for if two powerful neighbors of yours fall out they are either of such sort that the victor may give you reason to fear him or they are not. In either case it will be better for you to take sides and wage an honest war.

For that reason, let a prince have the credit of conquering and holding his state, the means will always be considered honest, and he will be praised by everybody because the vulgar are always taken by what a thing seems to be and by what comes of it; and in the world there are only the vulgar, for the few find a place there only when the many have no ground to rest on.

For since men for the most part follow in the footsteps and imitate the actions of others, and yet are unable to adhere exactly to those paths which others have taken, or attain to the virtues of those whom they would resemble, the wise man should always follow the roads that have been trodden by the great, and imitate those who have most excelled, so that if he cannot reach their perfection, he may at least acquire something of its savour. Acting in this like the skilful archer, who seeing that the object he would hit is distant, and knowing the range of his bow, takes aim much above the destined mark; not designing that his arrow should strike so high, but that flying high it may alight at the point intended.

إن الأعمال الصالحة قد تجلب الكراهية، كالأعمال الشريرة، ولذلك فإن الأمير الذي يريد أن يحافظ على ولايته أن يقترف بعض الشرور...وذلك لأنه إذا فسد طرف من الأطراف الثلاثة (الشعب، الجيش، النبلاء) كنت تعتبره ضرورياً من أجل المحافظة على مركزك، فيجب عليك أن تتبع هواه وترضيه، وهنا تؤذيك الأعمال الصالحة. وإذا تحدثاً عن الإسكندر الذي كان طيباً لدرجة أنهم أثنوا عليهم بقولهم إنه لم يعدم أحداً خلال الأربع عشرة سنة التي قضاها في الحكم دون إجراء محاكمة عادلة له. لكنه اعتبر مخنثاً وأنه أجاز لوالدته أن تسيطر عليه، وهكذا احتقره الناس وسقط في الهاوية، فتآمر عليه جشه وقتله.

Thus it is well to seem merciful, faithful, humane, sincere, religious, and also to be so; but you must have the mind so disposed that when it is needful to be otherwise you may be able to change to the opposite qualities. And it must be understood that a prince, and especially a new prince, cannot observe all those things which are considered good in men, being often obliged, in order to maintain the state, to act against faith, against charity, against humanity, and against religion. And, therefore, he must have a mind disposed to adapt itself according to the wind, and as the variations of fortune dictate, and, as I said before, not deviate from what is good, if possible, but be able to do evil if constrained.

For this reason a prince ought to take care that he never lets anything slip from his lips that is not replete with the above-named five qualities, that he may appear to him who sees and hears him altogether merciful, faithful, humane, upright, and religious. There is nothing more necessary to appear to have than this last quality, inasmuch as men judge generally more by the eye than by the hand, because it belongs to everybody to see you, to few to come in touch with you. 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; and in the actions of all men, and especially of princes, which it is not prudent to challenge, one judges by the result.

Who was it who said, 'The promise given was a necessity of the past: the word broken is a necessity of the present'?" The Italian looked quickly at the American immortal and then he dipped his head in a bow. "I do believe I said that once...a long, long time ago." "You also wrote that a prince never lacks legitimate reasons to break his promise," Billy said with a grin. "Yes, I did say that.You're full of surprises, Billy." Billy looked from the city to the Italian. "So what do you see-faceless masses or individuals?" "Individuals," Machiavelli whispered. "Reason enough to break your promise to your Elder master and a bird-tailed monster?" Machiavelli nodded. "Reason enough," he said. "I knew you were going to say that." The American immortal reached out and squeezed the Italian's arm. "You're a good man, Niccolo Machiavelli." "I don't think so. Right now, my thoughts make me waerloga-an oath breaker.A warlock." "Warlock." Billy the Kid tilted his head. "I like it. Got a nice ring to it. I'm thinking I might become a warlock too.

But confining myself more to the particular, I say that a prince may be seen happy to-day and ruined to-morrow without having shown any change of disposition or character. This, I believe, arises firstly from causes that have already been discussed at length, namely, that the prince who relies entirely upon fortune is lost when it changes. I believe also that he will be successful who directs his actions according to the spirit of the times, and that he whose actions do not accord with the times will not be successful. Because men are seen, in affairs that lead to the end which every man has before him, namely, glory and riches, to get there by various methods; one with caution, another with haste; one by force, another by skill; one by patience, another by its opposite; and each one succeeds in reaching the goal by a different method. One can also see of two cautious men the one attain his end, the other fail; and similarly, two men by different observances are equally successful, the one being cautious, the other impetuous; all this arises from nothing else than whether or not they conform in their methods to the spirit of the times. This follows from what I have said, that two men working differently bring about the same effect, and of two working similarly, one attains his object and the other does not.