Quotes from Niccolo Machiavelli

For, besides what has been said, people are fickle by nature: it is easy to convince them of something, but difficult to hold them in that conviction. Therefore, affairs should be managed in such a way that when they no longer believe, they can be made to believe by force.

Concerning this, it should be noted that men must be either caressed or wiped out; because they will avenge minor injuries, but cannot do so for grave ones. Any harm done to a man must be of the kind that removes any fear of revenge.

T]he ways of God have been manifested beyond example: the sea is divided, the cloud has led the way, the rock has poured forth water, it has rained manna, everything has contributed to your greatness; you ought to do the rest. God is not willing to do everything, and thus take away our free will and that share of glory which belongs to us.

Men in general judge more with the eye than with the hand, because everyone can see, but few can feel. Everyone sees what you seem to be, but few feel what you are. – Constantine translation

They are sustained by the ancient institutions of religion, which are so powerful and of such a quality that they keep their princes in power no matter how they act and live their lives.

Between an armed and an unarmed man no proportion holds, and it is contrary to reason to expect that the armed man should voluntarily submit to him who is unarmed, or that the unarmed man should stand secure among armed retainers. For with contempt on one side, and distrust on the other, it is impossible that men should work well together.

Whoever desires constant success must change his conduct with the times.

Therefore it must be inferred that good counsels, whencesoever they come, are born of the wisdom of the prince, and not the wisdom of the prince from good counsels.

Still, to slaughter fellow-citizens, to betray friends, to be devoid of honour, pity, and religion, cannot be counted as merits, for these are means which may lead to power, but which confer no glory.

I say then that such a principality is obtained either by the favour of the people or by the favour of the nobles. Because in all cities, these two distinct parties are found, and from this it arises that the people do not wish to be ruled nor oppressed by the nobles, and the nobles wish to rule and oppress the people; and from these two opposite desires there arises in cities one of three results, either a principality, self-government, or anarchy.

This again results naturally and necessarily from the circumstance that the Prince cannot avoid giving offence to his new subjects, either in respect of the troops he quarters on them, or of some other of the numberless vexations attendant on a new acquisition.

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

Power is the pivot on which everything hinges. He who has the power is always right; the weaker is always wrong.

In the city of the blind, whoever has one eye is lord.

Men rise from one ambition to another: first, they seek to secure themselves against attack, and then they attack others.

Thus the popes, sometimes in zeal for religion, at others moved by their own ambition, were continually calling in new parties and exciting new disturbances.

Thus a wise prince will think of ways to keep his citizens of every sort and under every circumstance dependent on the state and on him; and then they will always be trustworthy

They were freer than their forefathers in dress and living, and spent more in other kinds of excesses, consuming their time and money in idleness, gaming, and women; their chief aim was to appear well dressed and to speak with wit and acuteness, whilst he who could wound others the most cleverly was thought the wisest. In

For since a Prince by birth has fewer occasions and less need to give offence, he ought to be better loved, and will naturally be popular with his subjects unless outrageous vices make him odious.

no principality is secure without having its own forces;

Differences between the conduct of the multitude and the conduct of the princes do not derive from differences in their nature, that being the same in both (though if there be some superiority either way, it will be found on the side of the people); rather, they derive from differences in their respect for the laws under which they live.

From this arises an argument: whether it is better to be loved than feared. I reply that one should like to be both one and the other; but since it is difficult to join them together, it is much safer to be feared than to be loved when one of the two must be lacking.

For he who quells disorder by a very few signal examples will in the end be more merciful than he who from too great leniency permits things to take their course and so to result in rapine and bloodshed; for these hurt the whole State, whereas the severities of the Prince injure individuals only.

Such men depend solely upon two very uncertain and unstable things: the will and the Fortune of him who granted them the state. But they do not know how, and are unable, to maintain their position. They do not know how to hold their state, since if men are not of great intelligence and virtue, it is not reasonable that they should know how to command, having always lived as private citizens.