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iberal；　I　reply：　Either　a　prince　spendsthat　which　is　his　own　or　his　subjects'　or　else　that　of　others。　In　thefirst　case　he　ought　to　be　sparing；　in　the　second　he　ought　not　to　neglectany　opportunity　for　liberality。　And　to　the　price　who　goes　forth　with　hisarmy；　supporting　it　by　pillage；　sack；　and　extortion；　handling　that　whichbelongs　to　others；　this　liberality　is　necessary；　otherwise　he　would　notbe　followed　by　soldiers。　And　of　that　which　is　neither　yours　nor　yoursubjects'　you　can　be　a　ready　giver；　as　were　Cyrus；　Caesar；　andAlexander；　because　it　does　not　take　away　your　reputation　if　you　squanderthat　of　others；　but　adds　to　it；　it　is　only　squandering　your　own　thatinjures　you。And　there　is　nothing　wastes　so　rapidly　as　liberality；　for　even　whilstyou　exercise　it　you　lose　the　power　to　do　so；　and　so　bee　either　pooror　despised；　or　else；　in　avoiding　poverty；　rapacious　and　hated。　And　aprince　should　guard　himself；　above　all　things；　against　being　despisedand　hated；　and　liberality　leads　you　to　both。　Therefore　it　is　wiser　tohave　a　reputation　for　meanness　which　brings　reproach　without　hatred；than　to　be　pelled　through　seeking　a　reputation　for　liberality　toincur　a　name　for　rapacity　which　begets　reproach　with　hatred。CHAPTER　XVIICONCERNING　CRUELTY　AND　CLEMENCY；　AND　WHETHER　IT　IS　BETTER　TO　BE　LOVEDTHAN　FEAREDING　noentioned　above；　I　say　that　everyprince　ought　to　desire　to　be　considered　clement　and　not　cruel。Nevertheless　he　ought　to　take　care　not　to　misuse　this　clemency。　CesareBorgia　was　considered　cruel；　notwithstanding；　his　cruelty　reconciled　theRomagna；　unified　it；　and　restored　it　to　peace　and　loyalty。　And　if　thisbe　rightly　considered；　he　will　be　seen　to　have　been　much　more　mercifulthan　the　Florentine　people；　who；　to　avoid　a　reputation　for　cruelty；permitted　Pistoia　to　be　destroyed。　Therefore　a　prince；　so　long　as　hekeeps　his　subjects　united　and　loyal；　ought　not　to　mind　the　reproach　ofcruelty；　because　with　a　few　examples　he　will　be　more　merciful　than　thosewho；　through　too　much　mercy；　allow　disorders　to　arise；　from　which　followmurders　or　robberies；　for　these　are　wont　to　injure　the　whole　people；whilst　those　executions　which　originate　with　a　prince　offend　theindividual　only。And　of　all　princes；　it　is　impossible　for　the　new　prince　to　avoid　theimputation　of　cruelty；　owing　to　new　states　being　full　of　dangers。　HenceVirgil；　through　the　mouth　of　Dido；　excuses　the　inhumanity　of　her　reignowing　to　its　being　new；　saying：　　　　　　　　　　　　　　Res　dura；　et　regni　novitas　me　talia　cogunt　　　　　　　　　　　　　　Moliri；　et　late　fines　custode　tueri。　＇1＇Nevertheless　he　ought　to　be　slow　to　believe　and　to　act；　nor　should　hehimself　show　fear；　but　proceed　in　a　temperate　manner　with　prudence　andhumanity；　so　that　too　much　confidence　may　not　make　him　incautious　andtoo　much　distrust　render　him　intolerable。Upon　this　a　question　arises：　whether　it　be　better　to　be　loved　thanfeared　or　feared　than　loved？　It　may　be　answered　that　one　should　wish　tobe　both；　but；　because　it　is　difficult　to　unite　them　in　one　person；　ismuch　safer　to　be　feared　than　loved；　when；　of　the　two；　either　must　bedispensed　with。　Because　this　is　to　be　asserted　in　general　of　men；　thatthey　are　ungrateful；　fickle；　false；　cowardly；　covetous；　and　as　long　asyou　succeed　they　are　yours　entirely；　they　will　offer　you　their　blood；property；　life　and　children；　as　is　said　above；　when　the　need　is　fardistant；　but　when　it　approaches　they　turn　against　you。　And　that　princewho；　relying　entirely　on　their　promises；　has　neglected　otherprecautions；　is　ruined；　because　friendships　that　are　obtained　bypayments；　and　not　by　greatness　or　nobility　of　mind；　may　indeed　beearned；　but　they　are　not　secured；　and　in　time　of　need　cannot　be　reliedupon；　and　men　have　less　scruple　in　offending　one　who　is　beloved　than　onewho　is　feared；　for　love　is　preserved　by　the　link　of　obligation　which；owing　to　the　baseness　of　men；　is　broken　at　every　opportunity　for　theiradvantage；　but　fear　preserves　you　by　a　dread　of　punishment　which　neverfails。Nevertheless　a　prince　ought　to　inspire　fear　in　such　a　way　that；　if　hedoes　not　win　love；　he　avoids　hatred；　because　he　can　endure　very　wellbeing　feared　whilst　he　is　not　hated；　which　will　always　be　as　long　as　heabstains　from　the　property　of　his　citizens　and　subjects　and　from　theirwomen。　But　when　it　is　necessary　for　him　to　proceed　against　the　life　ofsomeone；　he　must　do　it　on　proper　justification　and　for　manifest　cause；but　above　all　things　he　must　keep　his　hands　off　the　property　of　others；because　men　more　quickly　forget　the　death　of　their　father　than　the　lossof　their　patrimony。　Besides；　pretexts　for　taking　away　the　property　arenever　wanting；　for　he　who　has　once　begun　to　live　by　robbery　will　alwaysfind　pretexts　for　seizing　what　belongs　to　others；　but　reasons　for　takinglife；　on　the　contrary；　are　more　difficult　to　find　and　sooner　lapse。　Butwhen　a　prince　is　with　his　army；　and　has　under　control　a　multitude　ofsoldiers；　then　it　is　quite　necessary　for　him　to　disregard　the　reputationof　cruelty；　for　without　it　he　would　never　hold　his　army　united　ordisposed　to　its　duties。Among　the　wonderful　deeds　of　Hannibal　this　one　is　enumerated：　thathaving　led　an　enormous　army；　posed　of　many　various　races　of　men；　tofight　in　foreign　lands；　no　dissensions　arose　either　among　them　oragainst　the　prince；　whether　in　his　bad　or　in　his　good　fortune。　Thisarose　from　nothing　else　than　his　inhuman　cruelty；　which；　with　hisboundless　valour；　made　him　revered　and　terrible　in　the　sight　of　hissoldiers；　but　without　that　cruelty；　his　other　virtues　were　notsufficient　to　produce　this　effect。　And　shortsighted　writers　admire　hisdeeds　from　one　point　of　view　and　from　another　condemn　the　principalcause　of　them。　That　it　is　true　his　other　virtues　would　not　have　beensufficient　for　him　may　be　proved　by　the　case　of　Scipio；　that　mostexcellent　man；　not　of　his　own　times　but　within　the　memory　of　man；against　whom；　nevertheless；　his　army　rebelled　in　Spain；　this　arose　fromnothing　but　his　too　great　forbearance；　which　gave　his　soldiers　morelicence　than　is　consistent　with　military　discipline。　For　this　he　wasupbraided　in　the　Senate　by　Fabius　Maximus；　and　called　the　corrupter　ofthe　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　legatepunished；　owing　entirely　to　his　easy　nature。　Insomuch　that　someone　inthe　Senate；　wishing　to　excuse　him；　said　there　were　many　men　who　knewmuch　better　how　not　to　err　than　to　correct　the　errors　of　others。　Thisdisposition；　if　he　had　been　continued　in　the　mand；　would　havedestroyed　in　time　the　fame　and　glory　of　Scipio；　but；　he　being　under　thecontrol　of　the　Senate；　this　injurious　characteristic　not　only　concealeditself；　but　contributed　to　his　glory。Returning　to　the　question　of　being　feared　or　loved；　I　e　to　theconclusion　that；　men　loving　according　to　their　own　will　and　fearingaccording　to　that　of　the　prince；　a　wise　prince　should　establish　himselfon　that　which　is　in　his　own　control　and　not　in　that　of　others；　he　mustendeavour　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　XVIIICONCERNING　THE　WAY　IN　WHICH　PRINCES　SHOULD　KEEP　FAITHEVERY　one　admits　how　praiseworthy　it　is　in　a　prince　to　keep　faith；　andto　live　with　integrity　and　not　with　craft。　Nevertheless　our　experiencehas　been　that　those　princes　who　have　done　great　things　have　held　goodfaith　of　little　account；　and　have　known　how　to　circumvent　the　intellectof　men　by　craft；　and　in　the　end　have　overe　those　who　have　relied　ontheir　word。　You　must　know　there　are　two　ways　of　contesting；　the　one　bythe　law；　the　other　by　force；　the　first　method　is　proper　to　men；　thesecond　to　beasts；　but　because　the　first　is　frequently　not　sufficient；　itis　necessary　to　have　recourse　to　the　second。　Therefore　it　is　necessaryfor　a　prince　to　understand　how　to　avail　himself　of　the　beast　and　theman。　This　has　been　figuratively　taught　to　princes　by　ancient　writers；who　describe　how　Achilles　and　many　other　princes　of　old　were　given　tothe　Centaur　Chiron　to　nurse；　who　brought　them　up　in　his　discipline；which　means　solely　that；　as　they　had　for　a　teacher　one　who　was　halfbeast　and　half　man；　so　it　is　necessary　for　a　prince　to　know　how　to　makeuse　of　both　natures；　and　that　one　without　the　other　is　not　durable。　Aprince；　therefore；　being　pelled　knowingly　to　adopt　the　beast；　oughtto　choose　the　fox　and　the　lion；　because　the　lion　cannot　defend　himselfagainst　snares　and　the　fox　cannot　defend　himself　against　wolves。Therefore；　it　is　necessary　to　be　a　fox　to　discover　the　snares　and　a　lionto　terrify　the　wolves。　Those　who　rely　simply　on　the　lion　do　notunderstand　what　they　are　about。　Therefore　a　wise　lord　cannot；　nor　oughthe　to；　keep　faith　when　such　observance　may　be　turned　against　him；　andwhen　the　reasons　that　caused　him　to　pledge　it　exist　no　longer。　If　menwere　entirely　good　this　precept　would　not　hold；　but　because　they　arebad；　and　will　not　keep　faith　with　you；　you　too　are　not　bound　to　observeit　with　them。　Nor　will　there　ever　be　wanting　to　a　prince　legitimatereasons　to　excuse　this　nonobservance。　Of　this　endless　modern　examplescould　be　given；　showing　how　many　treaties　and　engagements　have　been　madevoid　and　of　no　effect　through　the　faithlessness　of　princes；　and　he　whohas　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；　andso　subject　to　present　necessities；　that　he　who　seeks　to　deceive　willalways　find　someone　who　will　allow　himself　to　be　deceived。　One　recentexample　I　cannot　pass　over　in　silence。　Alexander　VI　did　nothing　else　butdeceive　men；　nor　ever　thought　of　doing　otherwise；　and　he　always　foundvictims；　for　there　never　was　a　man　who　had　greater　power　in　asserting；or　who　with　greater　oaths　would　affirm　a　thing；　yet　would　observe　itless；　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　qualitiesI　have　enumerated；　but　it　is　very　necessary　to　appear　to　have　them。　AndI　shall　dare　to　say　this　also；　that　to　have　them　and　always　to　observethem　is　injurious；　and　that　to　appear　to　have　them　is　useful；　to　appearmerciful；　faithful；　humane；　religious；　upright；　and　to　be　so；　but　with　amind　so　framed　that　should　you　require　not　to　be　so；　you　may　be　able　andknow　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　oftenforced；　in　order　to　maintain　the　state；　to　act　contrary　to　faith；friendship；　humanity；　and　religion。　Therefore　it　is　necessary　for　him　tohave　a　mind　ready　to　turn　itself　accordingly　as　the　winds　and　variationsof　fortune　force　it；　yet；　as　I　have　said　above；　not　to　diverge　from　thegood　if　he　can　avoid　doing　so；　but；　if　pelled；　then　to　know　how　toset　about　it。For　this　reason　a　prince　ought　to　take　care　that　he　never　lets　anythingslip　from　his　lips　that　is　not　replete　with　the　above…named　fivequalities；　that　he　may　appear　to　him　who　sees　and　hears　him　altogethermerciful；　faithful；　humane；　upright；　and　religious。　There　is　nothingmore　necessary　to　appear　to　have　than　this　last　quality；　inasmuch　as　menjudge　generally　more　by　the　eye　than　by　the　hand；　because　it　belongs　toeverybody　to　see　you；　to　few　to　e　in　touch　with　you。　Every　one　seeswhat　you　appear　to　be；　few　really　know　what　you　are；　and　those　few　darenot　oppose　themselves　to　the　opinion　of　the　many；　who　have　the　majestyof　the　state　to　defend　them；　and　in　the　actions　of　all　men；　andespecially　of　princes；　which　it　is　not　prudent　to　challenge；　one　judgesby　the　result。For　that　reason；　let　a　prince　have　the　credit　of　conquering　and　holdinghis　state；　the　means　will　always　be　considered　honest；　and　he　will　bepraised　by　everybody　because　the　vulgar　are　always　taken　by　what　a　thingseems　to　be　and　by　what　es　of　it；　and　in　the　world　there　are　only　thevulgar；　for　the　few　find　a　place　there　only　when　the　many　have　no　groundto　rest　on。One　prince　＇1＇　of　the　present　time；　whom　it　is　not　well　to　name；　neverpreaches　anything　else　but　peace　and　good　faith；　and　to　both　he　is　mosthostile；　and　either；　if　he　had　kept　it；　would　have　deprived　him　ofreputation　and　kingdom　many　a　time。1。　Maximilian　I；　Holy　Roman　E