Best 373 quotes of Niccolo Machiavelli on MyQuotes

A battle that you win cancels all your mistakes.

A battle that you win cancels any other bad action of yours. In the same way, by losing one, all the good things worked by you before become vain.

A government which does not trust its citizens to be armed is not itself to be trusted.

All the armed prophets conquered; all the unarmed ones perished.

All who contribute to the overthrow of religion, or to the ruin of kingdoms and commonwealths, all who are foes to letters and to the arts which confer honour and benefit on the human race (among whom I reckon the impious, the cruel, the ignorant, the indolent, the base and the worthless), are held in infamy and detestation.

Although deceit is detestable in all other things, yet in the conduct of war it is laudable and honorable; and a commander who vanquishes an enemy by stratagem is equally praised with one who gains victory by force.

Always assume incompetence before looking for conspiracy.

A man who wishes to make a profession of goodness in everything must necessarily come to grief among so many who are not good. Therefore, it is necessary for a prince, who wishes to maintain himself, to learn how not to be good, and to use this knowledge and not use it according to the necessity of the case.

Among other causes of misfortune which your not being armed brings upon you, it makes you despised.

Among other evils which being unarmed brings you, it causes you to be despised.

A multitude is strong while it holds together, but so soon as each of those who compose it begins ro think of his own private danger, it becomes weak and contemptible.

An armed republic submits less easily to the rule of one of its citizens than a republic armed by foreign forces. Rome and Sparta were for many centuries well armed and free. The Swiss are well armed and enjoy great freedom. Among other evils caused by being disarmed, it renders you contemptible. It is not reasonable to suppose that one who is armed will obey willingly one who is unarmed; or that any unarmed man will remain safe among armed servants.

And above all you ought to guard against leading an army to fight which is afraid or which is not confident of victory. For the greatest sign of an impending loss is when one does not believe one can win.

And here one must not that hatred is acquired just as much by means of good actions as by bad ones; and so, as I said above, if a prince wishes to maintain the state, he is often obliged not to be good; because whenever that group which you believe you need to support you is corrupted, whether it be the common people, the soldiers, or the nobles, it is to your advantage to follow their inclinations in order to satisfy them; and then good actions are your enemy.

And if such malignity is hidden for a time, it proceeds from the unknown reason that would not be known because the experience of the contrary had not been seen, but time, which is said to be the father of every truth, will cause it to be discovered.

And if, to be sure, sometimes you need to conceal a fact with words, do it in such a way that it does not become known, or, if it does become known, that you have a ready and quick defense.

And it will always happen that he who is not your friend will request your neutrality and he who is your friend will ask you to declare yourself by taking up arms. And irresolute princes, in order to avoid present dangers, follow the neutral road most of the time, and most of the time they are ruined.

And the prince who has relied solely on their words, without making other preparations, is ruined, for the friendship which is gained by purchase and not through grandeur and nobility of spirit is merited but is not secured, and at times is not to be had.

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.

And what physicians say about disease is applicable here: that at the beginning a disease is easy to cure but difficult to diagnose; but as time passes, not having been recognized or treated at the outset, it becomes easy to diagnose but difficult to cure. The same thing occurs in affairs of state; for by recognizing from afar the diseases that are spreading in the state (which is a gift given only to the prudent ruler), they can be cured quickly; but when, not having been recognized, they are not recognized and are left to grow to the extent that everyone recognizes them, there is no longer any cure.

And when he is obliged to take the life of any one, to do so when there is a proper justification and manifest reason for it; but above all he must abstain from taking the property of others, for men forget more easily the death of their father than the loss of their patrimony.

And when neither their property nor honour is touched, the majority of men live content, and he has only to contend with the ambition of a few, whom he can curb with ease in many ways.

Any harm you do to a man should be done in such a way that you need not fear his revenge.

Anyone who becomes master of a city accustomed to freedom and does not destroy it may expect to be destroyed by it; for such a city may always justify rebellion in the name of liberty and its ancient institutions.

A prince being thus obliged to know well how to act as a beast must imitate the fox and the lion, for the lion cannot protect himself from snares, and the fox cannot defend himself from wolves.

A prince is also respected when he is a true friend and a true enemy; that is, when he declares himself on the side of one prince against another without any reservation.

A prince must be prudent enough to know how to escape the bad reputation of those vices that would lose the state for him, and must protect himself from those that will not lose it for him, if this is possible; but if he cannot, he need not concern himself unduly if he ignores these less serious vices.

A prince... must learn from the fox and the lion... One must be a fox in order to recognize traps, and a lion to frighten off wolves. Those who act simply as lions are stupid. So it follows that a prudent ruler cannot, and must not, honour his word when it places him at a disadvantage and when the reasons for which he made his promise no longer exist.

A prince must not have any objective nor any thought, nor take up any art, other than the art of war and its ordering and discipline; because it is the only art that pertains to him who commands. And it is of such virtue that not only does it maintain those who were born princes, but many times makes men rise to that rank from private station.

A prince need trouble little about conspiracies when the people are well disposed, but when they are hostile and hold him in hatred, then he must fear everything and everybody.

A prince never lacks legitimate reasons to break his promise.

A prince ought to have no other aim or thought, nor select anything else for his study, than war and its rules and discipline; for this is the sole art that belongs to him who rules, and it is of such force that it not only upholds those who are born princes, but it often enables men to rise from a private station to that rank. And, on the contrary, it is seen that when princes have thought more of ease than of arms they have lost their states. And the first cause of your losing it is to neglect this art; and what enables you to acquire a state is to be master of the art.

A prince ought to have two fears, one from within, on account of his subjects, the other from without, on account of external powers.

A prince, therefore, must not mind incurring the charge of cruelty for the purpose of keeping his subjects united and confident; for, with a very few examples, he will be more merciful than those who, from excess of tenderness, allow disorders to arise, from whence spring murders and rapine; for these as a rule injure the whole community, while the executions carried out by the prince injure only one individual. And of all princes, it is impossible for a new prince to escape the name of cruel, new states being always full of dangers.

A prince who is not himself wise cannot be wisely advised. . . . Good advice depends on the shrewdness of the prince who seeks it, and not the shrewdness of the prince on good advice.

A prudent man... must behave like those archers who, if they are skillful, when the target seems too distant, know the capabilities of their bow and aim a good deal higher than their objective, not in order to shoot so high but so that by aiming high they can reach the target.

A return to first principles in a republic is sometimes caused by the simple virtues of one man. His good example has such an influence that the good men strive to imitate him, and the wicked are ashamed to lead a life so contrary to his example.

(A ruler) cannot and should not keep his word when to do so would go against his interests or when the reason he pledged it no longer holds.

As all those have shown who have discussed civil institutions, and as every history is full of examples, it is necessary to whoever arranges to found a Republic and establish laws in it, to presuppose that all men are bad and that they will use their malignity of mind every time they have the opportunity.

A sign of intelligence is an awareness of one's own ignorance.

A son can bear with equanimity the loss of his father, but the loss of his inheritance may drive him to despair.

A son could bear with great complacency, the death of his father, while the loss of his inheritance might drive him to despair.

As the observance of divine institutions is the cause of the greatness of republics, so the disregard of them produces their ruin; for where the fear of God is wanting, there the country will come to ruin, unless it be sustained the fear of the prince, which temporarily supply the want of religion.

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

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 savor 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.

A wise man will see to it that his acts always seem voluntary and not done by compulsion, however much he may be compelled by necessity.

A wise prince then...should never be idle in times of peace but should industriously lay up stores of which to avail himself in times of adversity so that when fortune abandons him he may be prepared to resist her blows.

A wise prince will seek means by which his subjects will always and in every possible condition of things have need of his government, and then they will always be faithful to him.

A wise ruler ought never to keep faith when by doing so it would be against his interests.

Because just as good morals, if they are to be maintained, have need of the laws, so the laws, if they are to be observed, have need of good morals.