RABELAIS, François, Gargantua

RABELAIS, François, [1495 – 1553]  Gargantua

Gargantua by François Rabelais

 (RABALAIS, Great Books, Volume 24)

QUOTES FOR DISCUSSION

His father is thought to have owned a small estate called La Devinière and to have been a vine-grower, and an apothecary, or a tavern-keeper, or a lawyer.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, Biographical Note, pg. v)

While in Rome, Rabelais filed a petition for absolution form violation of his monastic vows. There had been some irregularity in his leaving eh Benedictines to become a secular priest, and furthermore, both Pantagruel and Gargantua had been condemned by the Sorbonne almost immediately upon publication.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, Biographical Note, pg. v)

Early in 1536 he received the bull of absolution which freed him from ecclesiastical censure, entitled him to return ot the Benedictines when he chose, and allowed him to practice medicine, provided that he did not make use of the scalpel and cautery and did not work for gain.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, Biographical Note, pg. v)

Despite the official sanction, the third book was also banned by the Sorbonne.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, Biographical Note, pg. vi)

In 1552, he published his fourth book volume of his work. The Sorbonne censured it and the parliament suspended its sale, taking advantage of the king’s absence from Paris. But it was soon relieved of the suspension.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, Biographical Note, pg. vi)

Rabelais to the Reader.

Good friends, my Readers, who peruse this Book,

Be not offended, whilst on it you look:

Denude yourselves of all depraved affection,

For it contains no badness, nor infection:

One inch of joy surmounts of grief a span;

Because to laugh is proper to the man.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, prologue, pg. 1)

Of those fat beeves they had killed three hundred sixty-seven thousand and fourteen, to be salted at Shrovetide, that in the entering of the spring they might have plenty of powdered beef, wherewith to season their mouths at the beginning of their meals, and to taste their wine the better.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 4, pg. 6)

But the mischief was this, that, for all men could do, there was no possibility to keep them long in that relish; for in a very short while they would have stunk, which had

been an undecent thing. It was therefore concluded, that they should be all of them gulched up, without losing anything. To this effect they invited all the burghers of Sainais, of Suille, of the Roche-Clermaud, of Vaugaudry, without omitting the Coudray, Monpensier, the Gue de Vede, and other their neighbours, all stiff drinkers, brave fellows, and good players at the kyles.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 4, pg. 6)

Nevertheless he bade his wife eat sparingly, because she was near her time, and that these tripes were no very commendable meat. They would fain, said he, be at the chewing of ordure, that would eat the case wherein it was. Notwithstanding these admonitions, she did eat sixteen quarters, two bushels, three pecks and a pipkin full.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 4, pg. 6)

After dinner they all went out in a hurl to the grove of the willows, where, on the green grass, to the sound of the merry flutes and pleasant bagpipes, they danced so gallantly, that it was a sweet and heavenly sport to see them so frolic.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 4, pg. 6)

Appetite comes with eating, says Angeston, but the thirst goes away with drinking. I have a remedy against thirst, quite contrary to that which is good against the biting of a mad dog. Keep running after a dog, and he will never bite you; drink always before the thirst, and it will never come upon you.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 5, pg. 8)

Grangousier arose from off the grass, and fell to comfort her very honestly and kindly, suspecting that she was in travail, and told her that it was best for her to sit down upon the grass under the willows, because she was like very shortly to see young feet, and that therefore it was convenient she should pluck up her spirits, and take a good heart of new at the fresh arrival of her baby; saying to her withal, that although the pain was somewhat grievous to her, it would be but of short continuance, and that the succeeding joy would quickly remove that sorrow, in such sort that she should not so much as remember it.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 6, pg. 8)

On, with a sheep's courage! quoth he. Despatch this boy, and we will speedily fall to work for the making of another. Ha! said she, so well as you speak at your own ease, you that are men!

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 6, pg. 8)

Which the company hearing, said that verily the child ought to be called Gargantua; because it was the first word that after his birth his father had spoke, in imitation, and at the example of the ancient Hebrews; whereunto he condescended, and his mother was very well pleased therewith.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 7, pg. 9)

Yet without a cause did not he sup one drop; for if he happened to be vexed, angry,

displeased, or sorry, if he did fret, if he did weep, if he did cry, and what grievous quarter soever he kept, in bringing him some drink, he would be instantly pacified, reseated in his own temper, in a good humour again, and as still and quiet as ever. (François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 7, pg. 10)

One of his governesses told me (swearing by her fig), how he was so accustomed to this kind of way, that, at the sound of pints and flagons, he would on a sudden fall into an ecstasy, as if he had then tasted of the joys of paradise; so that they, upon consideration of this, his divine complexion, would every morning, to cheer him up, play with a knife upon the glasses, on the bottles with their stopples, and on the pottle-pots with their lids and covers, at the sound whereof he became gay, did leap for joy, would loll and rock himself in the cradle, then nod with his head, monochordizing with his fingers, and barytonizing with his tail.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 7, pg. 10)

Gargantua's colours were white and blue, as I have showed you before, by

which his father would give us to understand that his son to him was a heavenly joy; for the white did signify gladness, pleasure, delight, and rejoicing, and the blue, celestial things.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 9, pg. 11)

This logical rule being understood, take these two contraries, joy and sadness; then these other two, white and black, for they are physically contrary. If so be, then, that black do signify grief, by good reason then should white import joy.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 10, pg. 13)

Is not the night mournful, sad, and melancholic? It is black and dark by the privation of light. Doth not the light comfort all the world? And it is more white than anything else.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 10, pg. 13)

You shall likewise find in those stories, that when any man, after he had vanquished his enemies, was by decree of the senate to enter into Rome triumphantly, he usually rode in a chariot drawn by white horses: which in the ovation triumph was also the custom; for by no sign or colour would they so significantly express the

joy of their coming as by the white.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 10, pg. 13)

A thousand other examples and places could I allege to this purpose, but that it is not here where I should do it.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 10, pg. 13)

Meanwhile, in a word I will tell you, that blue doth certainly signify heaven and heavenly things, by the same very tokens and symbols that white signifieth joy and pleasure.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 10, pg. 14)

There was he filled with joy, as such a father might be at the sight of such a child of his: and whilst he kissed and embraced him, he asked many childish questions of him about divers matters, and drank very freely with him and with his governesses, of whom in great earnest he asked, amongst other things, whether they had been careful to keep him clean and sweet.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 13, pg. 16)

At the last his father perceived that indeed he studied hard, and that, although he spent all his time in it, he did nevertheless profit nothing, but which is worse, grew thereby foolish, simple, doted, and blockish, whereof making a heavy regret to Don Philip of Marays, Viceroy or Depute King of Papeligosse, he found that it were better for him to learn nothing at all, than to be taught such-like books, under such schoolmasters;
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 15, pg. 19)

He will in times coming be a great scholar. If it were not, my masters, for the beasts, we should live like clerks.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 16, pg. 20)

a town without bells is like a blind man without a staff
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 19, pg. 22)

Unlucky traitors, you are not worth the hanging.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 20, pg. 23)

Ponocrates showed him that he ought not to eat so soon after rising out of his bed, unless he had performed some exercise beforehand. Gargantua answered, What! have not I sufficiently well exercised myself? I have wallowed and rolled myself six or seven turns in my bed before I rose. Is not that enough?
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 21, pg. 24)

When Ponocrates knew Gargantua's vicious manner of living, he resolved to bring him up in another kind; but for a while he bore with him, considering that nature cannot endure a sudden change, without great violence.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 23, pg. 26)

To do this the better, they brought him into the company of learned men, which were there, in whose imitation he had a great desire and affection to study otherwise, and to improve his parts. Afterwards he put himself into such a road and way of studying,

that he lost not any one hour in the day, but employed all his time in learning and honest knowledge.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 23, pg. 27)

And not only in that, but in the other mathematical sciences, as geometry, astronomy, music, & c. For in waiting on the concoction and attending the digestion of his food, they made a thousand pretty instruments and geometrical figures, and did in some measure practise the astronomical canons.

After this they recreated themselves with singing musically, in four or five parts, or upon a set theme or ground at random, as it best pleased them.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 23, pg. 27)

There he broke not his lance; for it is the greatest foolery in the world to say, I have broken ten lances at tilts or in fight. A carpenter can do even as much. But it is a glorious and praise-worthy action with one lance to break and overthrow ten enemies.

Therefore, with a sharp, stiff, strong, and well-steeled lance would he usually force up a door, pierce a harness, beat down a tree, carry away the ring, lift up a cuirassier saddle, with the mail-coat and gauntlet. All this he did in complete arms from head to foot.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 23, pg. 28)

He did swim in deep waters on his belly, on his back, sideways, with all his body, with his feet only, with one hand in the air, wherein he held a book, crossing thus the breadth of the river of Seine without wetting it, and dragged along his cloak with his teeth, as did Julius Caesar; then with the help of one hand he entered forcibly into a boat, from whence he cast himself again headlong into the water, sounded the depths, hollowed the rocks, and plunged into the pits and gulfs.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 23, pg. 28)

Although the plague was there in the most part of all the houses, they nevertheless entered everywhere, then plundered and carried away all that was within, and yet for all this not one of them took any hurt, which is a most wonderful case. For the curates, vicars, preachers, physicians, chirurgeons, and apothecaries, who went to visit, to dress, to cure, to heal, to preach unto and admonish those that were sick, were all dead of the infection, and these devilish robbers and murderers caught never any

harm at all.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 27, pg. 32)

Some died without speaking, others spoke without dying; some died in speaking, others spoke in dying.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 27, pg. 34)

…one of the shepherds which did keep the vines, named Pillot, came towards him, and to the full related the enormous abuses which were committed, and the excessive spoil that was made by Picrochole, King of Lerne, upon his lands and territories, and how he had pillaged, wasted, and ransacked all the country, except the enclosure at Seville, which Friar John des Entoumeures to his great honour had preserved;
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 28, pg. 35)

My deliberation is not to provoke, but to appease—not to assault, but to defend--not to conquer, but to preserve my faithful subjects and hereditary dominions, into which Picrochole is entered in a hostile manner without any ground or cause, and from day to day pursueth his furious enterprise with that height of insolence that is intolerable to freeborn spirits.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 29, pg. 36)

There cannot arise amongst men a juster cause of grief than when they receive hurt and damage where they may justly expect for favour and good will;
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 31, pg. 36)

Yea, but, said Grangousier, my friend, what cause doth he pretend for his outrages? He did not show me any cause at all, said Gallet, only that in a great anger he spoke some words of cakes.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 32, pg. 38)

Then sent he to learn concerning that business, and found by true information that his men had taken violently some cakes from Picrochole's people,
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 32, pg. 38)

Notwithstanding all this, said Grangousier, seeing the question is but about a few cakes, I will labour to content him; for I am very unwilling to wage war against him. He inquired then what quantity of cakes they had taken away, and understanding that it was but some four or five dozen, he commanded five cartloads of them to be baked that same night; and that there should be one full of cakes made with fine butter, fine yolks of eggs, fine saffron, and fine spice, to be bestowed upon Marquet, unto whom likewise he directed to be given seven hundred thousand and three Philips (that is, at three shillings the piece, one hundred five thousand pounds and nine shillings of English money), for reparation of his losses and hindrances,
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 32, pg. 38)

…all the carriers were enjoined to garnish and deck their carts, and each of them to carry one in his hand, as himself likewise did, thereby to give all men to understand that they demanded but peace, and that they came to buy it.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 32, pg. 38)

Then said the good man unto him, My lord, to ease you of all this labour, and to take away all excuses why you may not return unto our former alliance, we do here presently restore unto you the cakes upon which the quarrel arose.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 32, pg. 38)

Came we hither to eat or to fight? To fight, indeed, said Touquedillon; yet from the paunch comes the dance, and where famine rules force is exiled. Leave off your prating, said Picrochole, and forthwith seize upon what they have brought. Then took they money and cakes, oxen and carts, and sent them away without speaking one word, only that they would come no more so near, for a reason that they would give them the morrow after. Thus, without doing anything, returned they to Grangousier,

and related the whole matter unto him, subjoining that there was no hope left to draw them to peace but by sharp and fierce wars.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 32, pg. 39)

By it shall he be easily at the very first shock routed, and then shall you get money by heaps, for the clown hath store of ready coin. Clown we call him, because a noble and generous prince hath never a penny, and that to hoard up treasure is but a clownish

trick.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 33, pg. 39)

There was there present at that time an old gentleman well experienced in the wars, a stern soldier, and who had been in many great hazards, named Echephron, who, hearing this discourse, said, I do greatly doubt that all this enterprise will be like the tale or interlude of the pitcher full of milk wherewith a shoemaker made himself

rich in conceit; but, when the pitcher was broken, he had not whereupon to dine. What do you pretend by these large conquests? What shall be the end of so many labours and crosses?
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 33, pg. 40)

He that nothing ventures hath neither horse nor mule, says Solomon. He who

adventureth too much, said Echephron, loseth both horse and mule, answered

Malchon.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 33, pg. 41)

Enough, said Picrochole, go forward. I fear nothing…
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 33, pg. 41)

The rest of his train came after him by even journeys at a slower pace, bringing with them all his books and philosophical instruments.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 34, pg. 41)

I have yet one crown left. Come, we must drink it, for it is aurum potabile, [drinkable gold, referring to Moses ordering his followers to drink, Exodus 32:20]

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 34, pg. 41)

…he related the estate and condition wherein they had found the enemy, and the stratagem which he alone had used against all their multitude, affirming that they were but rascally rogues, plunderers, thieves, and robbers, ignorant of all military discipline, and that they might boldly set forward unto the field; it being an easy matter to fell

and strike them down like beasts.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 36, pg. 43)

…finding in his way a high and great tree, which commonly was called by the name of St. Martin's tree, because heretofore St. Martin planted a pilgrim's staff there, which in tract of time grew to that height and greatness, said, This is that which I lacked; this tree shall serve me both for a staff and lance. With that he pulled it up easily, plucked off the boughs, and trimmed it at his pleasure.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 36, pg. 43)

They mumble out great store of legends and psalms, by them not at all understood; they say many paternosters interlarded with Ave-Maries, without thinking upon or apprehending the meaning of what it is they say, which truly I call mocking of God, and not prayers.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 40, pg. 48)

He is no bigot or hypocrite; he is not torn and divided betwixt reality and appearance; no wretch of a rugged and peevish disposition, but honest, jovial, resolute, and a good fellow. He travels, he labours, he defends the oppressed, comforts the afflicted, helps the needy, and keeps the close of the abbey.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 40, pg. 48)

But Gargantua could not sleep by any means, on which side soever he turned himself. Whereupon the monk said to him, I never sleep soundly but when I am at sermon or prayers. Let us therefore begin, you and I, the seven penitential psalms, to try whether you shall not quickly fall asleep.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 41, pg. 48)

I know of a charm by way of prayer, which the subsexton of our abbey taught me, that will preserve a man from the violence of guns and all manner of fire-weapons and engines; but it will do me no good, because I do not believe it.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 41, pg. 49)

… Rashcalf and Touchfaucet (Hastiveau, Touquedillon.), concluded his power to be such that he was able to defeat all the devils of hell if they should come to jostle with his forces. This Picrochole did not fully believe, though he doubted not much of it.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 43, pg. 50)

To whom Gargantua answered, By no means; for, according to right military discipline, you must never drive your enemy unto despair, for that such a strait doth multiply his force and increase his courage, which was before broken and cast down; neither is there any better help or outrage of relief for men that are amazed, out of heart, toiled, and spent, than to hope for no favour at all. How many victories have been taken out of the hands of the victors by the vanquished, when they would not rest satisfied with reason, but attempt to put all to the sword, and totally to destroy

their enemies, without leaving so much as one to carry home news of the defeat of his fellows.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 43, pg. 51)

Farther, he syllogized, saying, These men are but badly skilled in matters of war, for

they have not required my parole, neither have they taken my sword from me.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 44, pg. 51)

Gargantua answered him that without doubt the enemies had the monk. Then have they mischief and ill luck, said Grangousier; which was very true. Therefore is it a common proverb to this day, to give a man the monk, or, as in French, lui bailler le moine, when they would express the doing unto one a mischief.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 45, pg. 52)

The time is not now as formerly, to conquer the kingdoms of our neighbour princes, and to build up our own greatness upon the loss of our nearest Christian Brother. This imitation of the ancient Herculeses, Alexanders, Hannibals, Scipios, Caesars, and other such heroes, is quite contrary to the profession of the gospel of Christ, by which we are commanded to preserve, keep, rule, and govern every man his own country and lands, and not in a hostile manner to invade others; and that which heretofore the Barbars and Saracens called prowess and valour, we do now call robbing, thievery, and wickedness.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 46, pg. 54)

But Gymnast said unto him, My sovereign lord, such is the nature and complexion of the French, that they are worth nothing but at the first push. Then are they more fierce than devils. But if they linger a little and be wearied with delays, they'll prove more faint and remiss than women.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 48, pg. 56)

Those of the town defended themselves as well as they could, but their shot passed over us without doing us any hurt at all.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 48, pg. 56)

The monk seeing that quarter which he kept besieged void of men and competent guards, and in a manner altogether naked and abandoned, did most magnanimously on a sudden lead up his men towards the fort, and never left it till he had got up upon it, knowing that such as come to the reserve in a conflict bring with them always more fear and terror than those that deal about them with they hands in the fight.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 48, pg. 56)

Moreover, seeing there are certain convents in the world whereof the custom is, if any woman come in, I mean chaste and honest women, they immediately sweep the ground which they have trod upon; therefore was it ordained, that if any man or woman entered into religious orders should by chance come within this new abbey, all the rooms should be thoroughly washed and cleansed through which they had passed.
(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 52, pg. 60)

And because in all other monasteries and nunneries all is compassed, limited, and

regulated by hours, it was decreed that in this new structure there should be neither clock nor dial, but that according to the opportunities and incident occasions all their hours should be disposed of; for, said Gargantua, the greatest loss of time that I know is to count the hours. What good comes of it? Nor can there be any greater dotage in the world than for one to guide and direct his courses by the sound of a bell, and

not by his own judgment and discretion.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 52, pg. 60)

The inscription set upon the great gate of Theleme.

Here enter not vile bigots, hypocrites,

Here enter not attorneys, barristers,

Nor bridle-champing law-practitioners:

Clerks, commissaries, scribes, nor pharisees,

Wilful disturbers of the people's ease:

Judges, destroyers, with an unjust breath,

Lawsuits, debates, and wrangling

Hence are exiled, and jangling.

Gold-graspers, coin-gripers, gulpers of mists,

Niggish deformed sots, who, though your chests

Vast sums of money should to you afford,

Would ne'ertheless add more unto that hoard,

And yet not be content,

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 54, pg. 62)

Grace, honour, praise, delight,

Here sojourn day and night.

Sound bodies lined

With a good mind,

Do here pursue with might

Grace, honour, praise, delight.

Here enter you, pure, honest, faithful, true

Expounders of the Scriptures old and new.

Whose glosses do not blind our reason, but

Make it to see the clearer, and who shut

Its passages from hatred, avarice,

Pride, factions, covenants, and all sort of vice.

Come, settle here a charitable faith,

Gold give us, God forgive us,

And from all woes relieve us;

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 54, pg. 63)

All their life was spent not in laws, statutes, or rules, but according to their own free will and pleasure. They rose out of their beds when they thought good; they did eat, drink, labour, sleep, when they had a mind to it and were disposed for it. None did awake them, none did offer to constrain them to eat, drink, nor to do any other thing; for so had Gargantua established it. In all their rule and strictest tie of their order there was but this one clause to be observed,

Do What Thou Wilt;

because men that are free, well-born, well-bred, and conversant in honest companies, have naturally an instinct and spur that prompteth them unto virtuous actions, and withdraws them from vice, which is called honour. Those same men, when by base subjection and constraint they are brought under and kept down, turn aside from that noble disposition by which they formerly were inclined to virtue, to shake off and break that bond of servitude wherein they are so tyrannously enslaved; for it is agreeable with the nature of man to long after things forbidden and to desire what is

denied us.

By this liberty they entered into a very laudable emulation to do all of them what they saw did please one

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 57, pg. 65)

So nobly were they taught, that there was neither he nor she amongst them but could read, write, sing, play upon several musical instruments, speak five or six several languages, and compose in them all very quaintly, both in verse and prose.

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 57, pg. 66)

Poor mortals, who wait for a happy day,

Cheer up your hearts, and hear what I shall say:

If it be lawful firmly to believe

That the celestial bodies can us give

Wisdom to judge of things that are not yet;

Or if from heaven such wisdom we may get

As may with confidence make us discourse

Of years to come, their destiny and course;

(François Rabelais, Gargantua, RABALAIS, Great Books, Volume 24, chapter 58, pg. 66)

MACHIAVELLI Nicoló, The Prince

The Prince by Nicoló Machiavelli [1469 -1527]

MACHIAVELLI, Great Books, Volume 23

QUOTES FOR DISCUSSION

Biographical note: 

His letters reveal, however, that he led a hidden life by night in his study. “At the threshold,” he wrong, “I take off my work-day clothes, filled with dust and mud, and don royal and curial garments. Worthily dressed, I enter into the ancient courts of the men of antiquity, where, warmly received, I feed on that which is my only food and which was meant for me. I am not ashamed to speak with them and ask them the reasons of the actions, and they, because of their humanity, answer me. Four hours can pass, and I feel no weariness; my troubles forgotten, I never fear poverty nor dread death. I give myself over entirely to them. And since Dante says that there can be no science without retaining what has been understood, I have noted down the chief things in their conversation.”

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Biographical Note)

Dedication:
Those who strive to obtain the good graces of a prince are accustomed to come before him with such things as they hold most precious, or in which they see him take most delight; whence one often sees horses, arms, cloth of gold, precious stones, and    similar ornaments presented to princes, worthy of their greatness.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Dedication, pg 1)

Desiring therefore to present myself to your Magnificence with some testimony of my devotion towards you, I have not found among my possessions anything which I hold more dear than, or value so much as, the knowledge of the actions of great men, acquired by long experience in contemporary affairs, and a continual study of    antiquity; which, having reflected upon it with great and prolonged diligence, I now send, digested into a little volume, to your Magnificence.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Dedication, pg 1)

…it is not possible for me to make a better gift than to offer you the opportunity of understanding in the shortest time all that I have learnt in so many years,
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Dedication, pg 1)

All states, all powers, that have held and hold rule over men have been and are either republics or principalities.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 1, pg 3)

Principalities are either hereditary, in which the family has been long established; or they are new.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 1, pg 3)

Such dominions thus acquired are either accustomed to live under a prince, or to live in freedom; and are acquired either by the arms of the prince himself, or of others, or else by fortune or by ability.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 1, pg 3)

there are fewer difficulties in holding hereditary states, and those long accustomed to the family of their prince, than new ones; for it is sufficient only not to transgress the customs of his ancestors,
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 2, pg 3)

For the hereditary prince has less cause and less necessity to offend; hence it happens that he will be more loved; and unless extraordinary vices cause him to be hated,
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 2, pg 3)

A prince does not spend much on colonies, for with little or no expense he can send them out and keep them there, and he offends a minority only of the citizens from whom he takes lands and houses to give them to the new inhabitants; and those how he offends, remaining poor and scattered, are never able to injure him; whilst the rest being uninjured are easily kept quiet, and at the same time are anxious not to err for fear it should happen to them as it has to those who have been despoiled.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 3, pg 4)

Those states that are governed by a prince and his servants hold their prince in more consideration, because in all the country there is no one who is recognized as superior to him, and if they yield obedience to another they do it as to a minister and official, and they do not bear him any particular affection.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 4, pg 7)

The entire monarchy of the Turk is governed by one lord, the others are his servants; and, dividing his kingdom into sanjaks, he sends there different administrators, and shifts and changes them as he chooses. But the King of France is placed in the midst of an ancient body of lords, acknowledged by their own subjects, and beloved by them; they have their own prerogatives, nor can the king take these away except at his peril. Therefore, he who considers both of these states will recognize great difficulties in seizing the state of the Turk, but, once it is conquered, great ease in holding it.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 4, pg 7)

…his ministers, being all slaves and bondmen, can only be corrupted with great difficulty, and one can expect little advantage from them when they have been corrupted, as they cannot carry the people with them, for the reasons assigned. Hence, he who attacks the Turk must bear in mind that he will find him united, and he will have to rely more on his own strength than on the revolt of others; but, if once the Turk has been conquered, and routed in the field in such a way that he cannot replace his armies, there is nothing to fear but the family of this prince, and, this being exterminated, there remains no one to fear,

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 4, pg 7)

When these things are remembered no one will marvel at the ease with which Alexander held the Empire of Asia, or at the difficulties which others have had to keep an acquisition,
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 4, pg 8)

Whenever those states which have been acquired as stated have been accustomed to live under their own laws and in freedom, there are three courses for those who wish to hold them: the first is to ruin them, the next is to reside there in person, the third is to permit them to live under their own laws, drawing a tribute, and establishing within it an oligarchy which will keep it friendly to you. Because such a government, being created by the prince, knows that it cannot stand without his friendship and interest, and does it utmost to support him; and therefore he who would keep a city accustomed to freedom will hold it more easily by the means of its own citizens than in any other way.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 5, pg 8)

And he who becomes master of a city accustomed to freedom and does not destroy it, may expect to be destroyed by it, for in rebellion it has always the watchword of liberty and its ancient privileges as a rallying point, which neither time nor benefits will ever cause it to forget.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 5, pg 8)

But when cities or countries are accustomed to live under a prince, and his family is exterminated, they, being on the one hand accustomed to obey and on the other hand not having the old prince, cannot agree in making one from amongst themselves, and they do not know how to govern themselves. For this reason they are very slow to take up arms, and a prince can gain them to himself and secure them much more easily. But in republics there is more vitality, greater hatred, and more desire for vengeance, which will never permit them to allow the memory of their former liberty to rest; so that the safest way is to destroy them or to reside there.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 5, pg 8)

And although one may not discuss Moses, he having been a mere executor of the will of God, yet he ought to be admired, if only for that favour which made him worthy to speak with God.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 6, pg 9)

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, then 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.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 6, pg 9)

Those who solely by good fortune become princes from being private citizens have little trouble in rising, but much in keeping atop; they have not any difficulties on the way up, because they fly, but they have many when they reach the summit.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 7, pg 10)

…he who has not first laid his foundations may be able with great ability to lay them afterwards, but they will be laid with trouble to the architect and danger to the building.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 7, pg 10)

But Alexander died five years after he had first drawn the sword. He left the duke with the state of Romagna alone consolidated, with the rest in the air, between two most powerful hostile armies, and sick unto death.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 7, pg 12)

On the day that Julius the Second was elected, he told me that he had thought of everything that might occur at the death of his father, and had provided a remedy for all, except that he had never anticipated that, when the death did happen, he himself would be on the point to die.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 7, pg 12)

When all the actions of the duke are recalled, I do not know how to blame him, but rather it appears to be, as I have said, that I ought to offer him for imitation to all those who, by the fortune or the arms of others, are raised to government.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 7, pg 12)

Therefore, he who considers it necessary to secure himself in his new principality, to win friends, to overcome either by force or fraud, to make himself beloved and feared by the people, to be followed and revered by the soldiers, to exterminate those who have power or reason to hurt him, to change the old order of things for new, to be severe and gracious, magnanimous and liberal, to destroy a disloyal soldiery and to create new, to maintain friendship with kings and princes in such a way that they must help him with zeal and offend with caution, cannot find a more lively example than the actions of this man.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 7, pg 12)

Although a prince may rise from a private station in two ways, neither of which can be entirely attributed to fortune or genius,
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 8, pg 12)

Yet it cannot be called talent to slay fellow-citizens, to deceive friends, to be without faith, without mercy, without religion; such methods may gain empire, but not glory.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 8, pg 13)

Still, if the courage of Agathocles in entering into and extricating himself from dangers be considered, together with his greatness of mind in enduring and overcoming hardships, it cannot be seen why he should be esteemed less than the most notable captain. Nevertheless, his barbarous cruelty and inhumanity with infinite wickedness do not permit him to be celebrated among the most excellent men.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 8, pg 13)

But coming to the other point--where a leading citizen becomes the prince of his country, not by wickedness or any intolerable violence, but by the favour of his fellow citizens--this may be called a civil principality: nor is genius or fortune altogether necessary to attain to it, but rather a happy shrewdness.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 9, pg 14)

Besides this, one cannot by fair dealing, and without injury to others, satisfy the nobles, but you can satisfy the people, for their object is more righteous than that of the nobles, the latter wishing to oppress, while the former only desire not to be oppressed.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 9, pg 14)

The cities of Germany are absolutely free, they own but little country around them, and they yield obedience to the emperor when it suits them, nor do they fear this or any other power they may have near them, because they are fortified in such a way that every one thinks the taking of them by assault would be tedious and difficult, seeing they have proper ditches and walls, they have sufficient artillery, and they always keep in public depots enough for one year's eating, drinking, and firing. And beyond this, to keep the people quiet and without loss to the state, they always have the means of giving work to the community in those labours that are the life and strength of the city, and on the pursuit of which the people are supported; they also hold military exercises in repute,

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 10, pg 16)

Further, the enemy would naturally on his arrival at once burn and ruin the country at the time when the spirits of the people are still hot and ready for the defence; and, therefore, so much the less ought the prince to hesitate; because after a time, when spirits have cooled, the damage is already done, the ills are incurred, and there is no longer any remedy; and therefore they are so much the more ready to unite with their prince, he appearing to be under obligations to them now that their houses have been burnt and their possessions ruined in his defence. For it is the nature of men to be bound by the benefits they confer as much as by those they receive.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 10, pg 16)

Mercenaries and auxiliaries are useless and dangerous; and if one holds his state based on these arms, he will stand neither firm nor safe; for they are disunited, ambitious, and without discipline, unfaithful, valiant before friends, cowardly before enemies; they have neither the fear of God nor fidelity to men, and destruction is deferred only so long as the attack is; for in peace one is robbed by them, and in war by the enemy. The fact is, they have no other attraction or reason for keeping the field than a trifle of stipend, which is not sufficient to make them willing to die for you. They are ready enough to be your soldiers whilst you do not make war, but if war comes they take themselves off or run from the foe;

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 12, pg 18)

I wish to demonstrate further the infelicity of these arms. The mercenary captains are either capable men or they are not; if they are, you cannot trust them, because they always aspire to their own greatness, either by oppressing you, who are their master, or others contrary to your intentions; but if the captain is not skilful, you are ruined in the usual way.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 12, pg 18)

…I reply that when arms have to be resorted to, either by a prince or a republic, then the prince ought to go in person and perform the duty of a captain;
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 12, pg 18)

…it is more difficult to bring a republic, armed with its own arms, under the sway of one of its citizens than it is to bring one armed with foreign arms. Rome and Sparta stood for many ages armed and free. The Switzers are completely armed and quite free.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 12, pg 18)

I wish also to recall to memory an instance from the Old Testament applicable to this subject. David offered himself to Saul to fight with Goliath, the Philistine champion, and, to give him courage, Saul armed him with his own weapons; which David rejected as soon as he had them on his back, saying he could make no use of them, and that he wished to meet the enemy with his sling and his knife. In conclusion, the arms of others either fall from your back, or they weigh you down, or they bind you fast.

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.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 14, pg 21)

And, on the contrary, it is seen that when princes have thought more of ease than of arms they have lost their states.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 14, pg 21)

And therefore a prince who does not understand the art of war, over and above the other misfortunes already mentioned, cannot be respected by his soldiers, nor can he rely on them. He ought never, therefore, to have out of his thoughts this subject of war, and in peace he should addict himself more to its exercise than in war; this he can do in two ways, the one by action, the other by study.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 14, pg 21)

As regards action, he ought above all things to keep his men well organized and drilled, to follow incessantly the chase, by which he accustoms his body to hardships, and learns something of the nature of localities, and gets to find out how the mountains rise, how the valleys open out, how the plains lie, and to understand the nature of rivers and marshes, and in all this to take the greatest care.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 14, pg 21)

But to exercise the intellect the prince should read histories, and study there the actions of illustrious men, to see how they have borne themselves in war, to examine the causes of their victories and defeat, so as to avoid the latter and imitate the former; and above all do as an illustrious man did, who took as an exemplar one who had been praised and famous before him, and whose achievements and deeds he always kept in his mind, as it is said Alexander the Great imitated Achilles, Caesar Alexander, Scipio Cyrus.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 14, pg 22)

Therefore, any one wishing to maintain among men the name of liberal is obliged to avoid no attribute of magnificence; so that a prince thus inclined will consume in such acts all his property, and will be compelled in the end, if he wish to maintain the name of liberal, to unduly weigh down his people, and tax them, and do everything he can to get money. This will soon make him odious to his subjects, and becoming poor he will be little valued by any one; thus, with his liberality, having offended many and rewarded few, he is affected by the very first trouble and imperilled by whatever may be the first danger;
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 16, pg 22)

A prince, therefore, provided that he has not to rob his subjects, that he can defend himself, that he does not become poor and abject, that he is not forced to become rapacious, ought to hold of little account a reputation for being mean, for it is one of those vices which will enable him to govern.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 16, pg 23)

And a prince should guard himself, above all things, against being despised and hated; and liberality leads you to both. Therefore it is wiser to have a reputation for meanness which brings reproach without hatred, than to be compelled through seeking a reputation for liberality to incur a name for rapacity which begets reproach with hatred.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 16, pg 23)

Upon this a question arises: whether it be better to be loved than feared or feared than loved? It may be answered that one should wish to be both, but, because it is difficult to unite them in one person, it is much safer to be feared than loved, when, of the two, either must be dispensed with. Because this is to be asserted in general of men, that they are ungrateful, fickle, false, cowardly, covetous, and as long as you succeed they are yours entirely; they will offer you their blood, property, life, and children, as is said above, when the need is far distant; but when it approaches they turn against you.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 17, pg 24)

Nevertheless a prince ought to inspire fear in such a way that, if he does not win love, he avoids hatred; because he can endure very well being feared whilst he is not hated, which will always be as long as he abstains from the property of his citizens and subjects and from their women.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 17, pg 24)

 But when it is necessary for him to proceed against the life of someone, 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 loss of their patrimony. Besides, pretexts for taking away the property are never wanting; for he who has once begun to live by robbery will always find pretexts for seizing what belongs to others; but reasons for taking life, on the contrary, are more difficult to find and sooner lapse.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 17, pg 24)

Among the wonderful deeds of Hannibal this one is enumerated: that having led an enormous army, composed of many various races of men, to fight in foreign lands, no dissensions arose either among them or against the prince, whether in his bad or in his good fortune.
 (Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 17, pg 24)

Returning to the question of being feared or loved, I come to the conclusion that, men loving according to their own will and fearing according to that of the prince, a wise prince should establish himself on that which is in his own control and not in that of others; he must endeavour only to avoid hatred, as is noted.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 17, pg 24)

A prince, therefore, being compelled knowingly to adopt the beast, ought to choose the fox and the lion; because the lion cannot defend himself against snares and the fox cannot defend himself against wolves. Therefore, it is necessary to be a fox to discover the snares and a lion to terrify the wolves.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 18, pg 25)

Alexander the Sixth did nothing else but deceive men, nor ever thought of doing otherwise, and he always found victims; for there never was a man who had greater power in asserting, or who with greater oaths would affirm a thing, yet would observe it less; nevertheless his deceits always succeeded according to his wishes, because he well understood this side of mankind.

Alexander never did what he said,

Cesare never said what he did.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 18, pg 25)

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;
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 18, pg 25)

how to avoid those things which will make him hated or contemptible; and as often as he shall have succeeded he will have fulfilled his part, and he need not fear any danger in other reproaches.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 19, pg 26)

It makes him hated above all things, as I have said, to be rapacious, and to be a violator of the property and women of his subjects, from both of which he must abstain. ….It makes him contemptible to be considered fickle, frivolous, effeminate, mean-spirited, irresolute, from all of which a prince should guard himself as from a rock; and he should endeavour to show in his actions greatness, courage, gravity, and fortitude; and in his private dealings with his subjects let him show that his judgments are irrevocable, and maintain himself in such reputation that no one can hope either to deceive him or to get round him.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 19, pg 26)

For this reason a prince ought to have two fears, one from within, on account of his subjects, the other from without, on account of external powers. From the latter he is defended by being well armed and having good allies, and if he is well armed he will have good friends, and affairs will always remain quiet within when they are quiet without, unless they should have been already disturbed by conspiracy; and even should affairs outside be disturbed, if he has carried out his preparations and has lived as I have said, as long as he does not despair, he will resist every attack,
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 19, pg 26)

For this reason I consider that a prince ought to reckon conspiracies of little account when his people hold him in esteem; but when it is hostile to him, and bears hatred towards him, he ought to fear everything and everybody.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 19, pg 27)

Hence it arose that those emperors were always overthrown who, either by birth or training, had no great authority, and most of them, especially those who came new to the principality, recognizing the difficulty of these two opposing humours, were inclined to give satisfaction to the soldiers, caring little about injuring the people. Which course was necessary, because, as princes cannot help being hated by someone, they ought, in the first place, to avoid being hated by every one, and when they cannot compass this, they ought to endeavour with the utmost diligence to avoid the hatred of the most powerful.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 19, pg 27)

But Pertinax was created emperor against the wishes of the soldiers, who, being accustomed to live licentiously under Commodus, could not endure the honest life to which Pertinax wished to reduce them; thus, having given cause for hatred, to which hatred there was added contempt for his old age, he was overthrown at the very beginning of his administration.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 19, pg 28)

And here it should be noted that hatred is acquired as much by good works as by bad ones, therefore, as I said before, a prince wishing to keep his state is very often forced to do evil; for when that body is corrupt whom you think you have need of to maintain yourself--it may be either the people or the soldiers or the nobles--you have to submit to its humours and to gratify them, and then good works will do you harm.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 19, pg 28)

Turning now to the opposite characters of Commodus, Severus, Antoninus Caracalla, and Maximinus, you will find them all cruel and rapacious-- men who, to satisfy their soldiers, did not hesitate to commit every kind of iniquity against the people;
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 19, pg 28)

There never was a new prince who has disarmed his subjects; rather when he has found them disarmed he has always armed them, because, by arming them, those arms become yours, those men who were distrusted become faithful, and those who were faithful are kept so, and your subjects become your adherents.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 20, pg 30)

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.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 20, pg 30)

Our forefathers, and those who were reckoned wise, were accustomed to say that it was necessary to hold Pistoia by factions and Pisa by fortresses; and with this idea they fostered quarrels in some of their tributary towns so as to keep possession of them the more easily.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 20, pg 30)

The Venetians, moved, as I believe, by the above reasons, fostered the Guelph and Ghibelline factions in their tributary cities; and although they never allowed them to come to bloodshed, yet they nursed these disputes amongst them, so that the citizens, distracted by their differences, should not unite against them.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 20, pg 30)

I must not fail to warn a prince, who by means of secret favours has acquired a new state, that he must well consider the reasons which induced those to favour him who did so; and if it be not a natural affection towards him, but only discontent with their government, then he will only keep them friendly with great trouble and difficulty, for it will be impossible to satisfy them.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 20, pg 31)

it is easier for the prince to make friends of those men who were contented under the former government, and are therefore his enemies, than of those who, being discontented with it, were favourable to him and encouraged him to seize it.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 20, pg 31)

It has been a custom with princes, in order to hold their states more securely, to build fortresses that may serve as a bridle and bit to those who might design to work against them, and as a place of refuge from a first attack. I praise this system because it has been made use of formerly.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 20, pg 31)

the prince who has more to fear from the people than from foreigners ought to build fortresses, but he who has more to fear from foreigners than from the people ought to leave them alone.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 20, pg 31)

Nothing makes a prince so much esteemed as great enterprises and setting a fine example.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 21, pg 31)

A prince is also respected when he is either a true friend or a downright enemy, that is to say, when, without any reservation, he declares himself in favour of one party against the other;

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 21, pg 32)

And the first opinion which one forms of a prince, and of his understanding, is by observing the men he has around him; and when they are capable and faithful he may always be considered wise, because he has known how to recognize the capable and to keep them faithful.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 22, pg 33)

On the other hand, to keep his servant honest the prince ought to study him, honouring him, enriching him, doing him kindnesses, sharing with him the honours and cares; and at the same time let him see that he cannot stand alone, so that many honours may not make him desire more, many riches make him wish for more, and that many cares may make him dread chances. When, therefore, servants, and princes towards servants, are thus disposed, they can trust each other, but when it is otherwise, the end will always be disastrous for either one or the other.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 22, pg 33)

…there is no other way of guarding oneself from flatterers except letting men understand that to tell you the truth does not offend you; but when every one may tell you the truth, respect for you abates.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 23, pg 33)

Therefore a wise prince ought to hold a third course by choosing the wise men in his state, and giving to them only the liberty of speaking the truth to him, and then only of those things of which he inquires, and of none others; but he ought to question them upon everything, and listen to their opinions, and afterwards form his own conclusions.

 (Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 23, pg 33)

… he ought to carry himself in such a way that each of them should know that, the more freely he shall speak, the more he shall be preferred; outside of these, he should listen to no one, pursue the thing resolved on, and be steadfast in his resolutions. He who does otherwise is either overthrown by flatterers, or is so often changed by varying opinions that he falls into contempt.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 23, pg 33)

A prince, therefore, ought always to take counsel, but only when he wishes and not when others wish; he ought rather to discourage every one from offering advice unless he asks it; but, however, he ought to be a constant inquirer, and afterwards a patient listener concerning the things of which he inquired; also, on learning that any one, on any consideration, has not told him the truth, he should let his anger be felt. (Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 23, pg 34)

…a prince who is not wise himself will never take good advice, unless by chance he has yielded his affairs entirely to one person who happens to be a very prudent man.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 23, pg 34)

…how many men have had, and still have, the opinion that the affairs of the world are in such wise governed by fortune and by God that men with their wisdom cannot direct them and that no one can even help them; and because of this they would have us believe that it is not necessary to labour much in affairs, but to let chance govern them.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 25, pg 35)

Nevertheless, not to extinguish our free will, I hold it to be true that Fortune is the arbiter of one-half of our actions, but that she still leaves us to direct the other half, or perhaps a little less.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 25, pg 35)

I compare her to one of those raging rivers, which when in flood overflows the plains, sweeping away trees and buildings, bearing away the soil from place to place; everything flies before it, all yield to its violence, without being able in any way to withstand it; and yet, though its nature be such, it does not follow therefore that men, when the weather becomes fair, shall not make provision, both with defences and barriers, in such a manner that, rising again, the waters may pass away by canal, and their force be neither so unrestrained nor so dangerous. So it happens with fortune, who shows her power where valour has not prepared to resist her, and thither she turns her forces where she knows that barriers and defences have not been raised to constrain her.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 25, pg 35)

…a prince may be seen happy to-day and ruined to-morrow without having shown any change of disposition or character.
(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 25, pg 35)

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.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 25, pg 36)

It is seen how she entreats God to send someone who shall deliver her from these wrongs and barbarous insolencies. It is seen also that she is ready and willing to follow a banner if only someone will raise it.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 26, pg 36)

And although they were great and wonderful men, yet they were men, and each one of them had no more opportunity than the present offers, for their enterprises were neither more just nor easier than this, nor was God more their friend than He is yours.

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 26, pg 36)

And nothing honours a man more than to establish new laws and new ordinances when he himself was newly risen. Such things when they are well founded and dignified will make him revered and admired,

(Nicoló Machiavelli, The Prince, MACHIAVELLI, Great Books, Volume 23, Chapter 26, pg 37)