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cannot recognize evils until they are upon him； he is not truly wise；
and this insight is given to few。 And if the first disaster to the Roman
Empire should be examined； it will be found to have menced only with
the enlisting of the Goths； because from that time the vigour of the
Roman Empire began to decline； and all that valour which had raised it
passed away to others。
I conclude； therefore； that no principality is secure without having its
own forces； on the contrary； it is entirely dependent on good fortune；
not having the valour which in adversity would defend it。 And it has
always been the opinion and judgment of wise men that nothing can be so
uncertain or unstable as fame or power not founded on its own strength。
And one's own forces are those which are posed either of subjects；
citizens； or dependants； all others are mercenaries or auxiliaries。 And
the way to take ready one's own forces will be easily found if the rules
suggested by me shall be reflected upon； and if one will consider how
Philip； the father of Alexander the Great； and many republics and
princes have armed and organized themselves； to which rules I entirely
mit myself。
CHAPTER XIV
THAT WHICH CONCERNS A PRINCE ON THE SUBJECT OF THE ART OF WAR
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。 Francesco Sforza； through being martial； from a private person
became Duke of Milan； and the sons； through avoiding the hardships and
troubles of arms； from dukes became private persons。 For among other
evils which being unarmed brings you； it causes you to be despised； and
this is one of those ignominies against which a prince ought to guard
himself； as is shown later on。 Because there is nothing proportionate
between the armed and the unarmed； and it is not reasonable that he who
is armed should yield obedience willingly to him who is unarmed； or that
the unarmed man should be secure among armed servants。 Because； there
being in the one disdain and in the other suspicion； it is not possible
for them to work well together。 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。
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。 Which knowledge is
useful in two ways。 Firstly； he learns to know his country； and is
better able to undertake its defence； afterwards； by means of the
knowledge and observation of that locality； he understands with ease any
other which it may be necessary for him to study hereafter； because the
hills； valleys； and plains； and rivers and marshes that are； for
instance； in Tuscany； have a certain resemblance to those of other
countries； so that with a knowledge of the aspect of one country one can
easily arrive at a knowledge of others。 And the prince that lacks this
skill lacks the essential which it is desirable that a captain should
possess； for it teaches him to surprise his enemy； to select quarters；
to lead armies； to array the battle； to besiege towns to advantage。
Philopoemen； Prince of the Achaeans； among other praises which writers
have bestowed on him； is mended because in time of peace he never had
anything in his mind but the rules of war； and when he was in the
country with friends； he often stopped and reasoned with them： 〃If the
enemy should be upon that hill； and we should find ourselves here with
our army； with whom would be the advantage？ How should one best advance
to meet him； keeping the ranks？ If we should wish to retreat； how ought
we to set about it？ If they should retreat； how ought we to pursue？〃 And
he would set forth to them； as he went； all the chances that could
befall an army； he would listen to their opinion and state his；
confirming it with reasons； so that by these continual discussions there
could never arise； in time of war； any unexpected circumstances that he
could deal with。
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。 And whoever reads the life of Cyrus； written by
Xenophon； will recognize afterwards in the life of Scipio how that
imitation was his glory； and how in chastity； affability； humanity； and
liberality Scipio conformed to those things which have been written of
Cyrus by Xenophon。 A wise prince ought to observe some such rules； and
never in peaceful times stand idle； but increase his resources with
industry in such a way that they may be available to him in adversity；
so that if fortune changes it may find him prepared to resist her blows。
CHAPTER XV
CONCERNING THINGS FOR WHICH MEN； AND ESPECIALLY PRINCES； ARE PRAISED OR
BLAMED
IT REMAINS now to see what ought to be the rules of conduct for a prince
towards subject and friends。 And as I know that many have written on
this point； I expect I shall be considered presumptuous in mentioning it
again； especially as in discussing it I shall depart from the methods of
other people。 But； it being my intention to write a thing which shall be
useful to him who apprehends it； it appears to me more appropriate to
follow up the real truth of a matter than the imagination of it； for
many have pictured republics and principalities which in fact have never
been known or seen； because how one lives is so far distant from how one
ought to live； that he who neglects what is done for what ought to be
done； sooner effects his ruin than his preservation； for a man who
wishes to act entirely up to his professions of virtue soon meets with
what destroys him among so much that is evil。
Hence it is necessary for a prince wishing to hold his own to know how
to do wrong； and to make use of it or not according to necessity。
Therefore； putting on one side imaginary things concerning a prince； and
discussing those which are real； I say that all men when they are spoken
of； and chiefly princes for being more highly placed； are remarkable for
some of those qualities which bring them either blame or praise； and
thus it is that one is reputed liberal； another miserly； using a Tuscan
term （because an avaricious person in our language is still he who
desires to possess by robbery； whilst we call one miserly who deprives
himself too much of the use of his own）； one is reputed generous； one
rapacious； one cruel； one passionate； one faithless； another
faithful； one effeminate and cowardly； another bold and brave； one
affable； another haughty； one lascivious； another chaste； one sincere；
another cunning； one hard； another easy； one grave； another frivolous；
one religious； another unbelieving； and the like。 And I know that every
one will confess that it would be most praiseworthy in a prince to
exhibit all the above qualities that are considered good； but because
they can neither be entirely possessed nor observed； for human
conditions do not permit it； it is necessary for him to be sufficiently
prudent that he may know how to avoid the reproach of those vices which
would lose him his state； and also to keep himself； if it be possible；
from those which would not lose him it； but this not being possible； he
may with less hesitation abandon himself to them。 And again； he need not
make himself uneasy at incurring a reproach for those vices without
which the state can only be saved with difficulty； for if everything is
considered carefully； it will be found that something which looks like
virtue； if foll