Of civil principalities

But let us come now to that other case, when a prominent citizen has become prince of his country, not by treason and violence, but by the favour of his fellow-citizens. This may be called a civil principality; and to attain it requires neither great virtue nor extraordinary good fortune, but rather a happy shrewdness. I say, then, that such principalities are achieved either by the favour of the people or by that of the nobles; for in every state: there will be found two different dispositions, which result from this – that the people dislike being ruled and oppressed by the nobles, whilst the nobles seek to rule and oppress the people. And this diversity of feeling and interests engenders one of three effects in a state: these are either a principality, or a government of liberty, or licence. A principality results either from the will of the people or from that of the nobles, according as either the one or the other prevails and has the opportunity. For the nobles, seeing that they cannot resist the people, begin to have recourse to the influence and reputation of one of their own class, and make him a prince, so that under the shadow of his power they may give free scope to their desires. The people also, seeing that they cannot resist the nobles, have recourse to the influence and reputation of one man, and make him prince, so as to be protected by his authority. He who becomes prince by the aid of the nobles will have more difficulty in maintaining himself than he who arrives at that high station by the aid of the people. For the former finds himself surrounded by many who in their own opinion are equal to him, and for that reason he can neither command nor manage them in his own way. But he who attains the principality by favour of the people stands alone, and has around him none, or very few, that will not yield him a ready obedience. Moreover, you cannot satisfy the nobles with honesty, and without wrong to others, but it is easy to satisfy the people, whose aims are ever more honest than those of the nobles; the latter wishing to oppress, and the former being unwilling to be oppressed. I will say further, that a prince can never assure himself of a people who are hostile to him, for they are too numerous; the nobles on the other hand being but few, it becomes easy for a prince to make himself sure of them.

The worst that a prince may expect of a people who are unfriendly to him is that they will desert him; but the hostile nobles he has to fear, not only lest they abandon him, but also because they will turn against him. For they, being more farsighted and astute, always save themselves in advance, and seek to secure the favour of him whom they hope may be successful. The prince also is obliged always to live with the same people; but he can do very well without the same nobles, whom he can make and unmake at will any day, and bestow upon them or deprive them of their rank whenever it pleases him. The better to elucidate this subject, we must consider the nobles mainly in two ways; that is to say, they either shape their conduct so as to ally themselves entirely to your fortunes, or they do not. Those who attach themselves to you thus, if they are not rapacious, are to be honoured and loved. Those who do not attach themselves to you must be regarded in two ways. Either they are influenced by pusillanimity and a natural lack of courage, and then you may make use of them, and especially of such as are men of intelligence; for in prosperity they will honour you, and in adversity you need not fear them. But if they purposely avoid attaching themselves to you from notions of ambition, then it is an evidence that they think more of their own interests than of yours; and of such men a prince must beware, and look upon them as open enemies, for when adversity comes they will always turn against him and contribute to his ruin.

Any one, therefore, who has become a prince by the favour of the people, must endeavour to preserve their good will, which will be easy for him, as they will ask of him no more than that he shall not oppress them. But he who, contrary to the will of the people, has become prince by the favour of the nobles, should at once and before everything else strive to win the good will of the people, which will be easy for him, by taking them under his protection. And as men, when they receive benefits from one of whom they expected only ill treatment, will attach themselves readily to such a benefactor, so the people will become more kindly disposed to such a one than if he had been made prince by their favour. Now a prince can secure the good will of the people in various ways, which differ with their character, and for which no fixed rules can be given. I will merely conclude by saying that it is essential for a prince to possess the good will and affection of his people, otherwise he will be utterly without support in time of adversity. Nabis, prince of Sparta, sustained the attacks of all Greece, and of a victorious Roman army, and successfully defended his country and his state against them; and when danger came, it was enough for him to be assured of a few supporters, which would not have sufficed if the people had been hostile to him. And let no one contravene this opinion of mine by quoting the trite saying, that `he who