Machiavelli Part 1

Machiavelli.

by Niccol Machiavelli.

Volume I.

INTRODUCTION

[Sidenote: The Life of a Day.]

'I am at my farm; and, since my last misfortunes, have not been in Florence twenty days. I spent September in snaring thrushes; but at the end of the month, even this rather tiresome sport failed me. I rise with the sun, and go into a wood of mine that is being cut, where I remain two hours inspecting the work of the previous day and conversing with the woodcutters, who have always some trouble on hand amongst themselves or with their neighbours. When I leave the wood, I go to a spring, and thence to the place which I use for snaring birds, with a book under my arm--Dante or Petrarch, or one of the minor poets, like Tibullus or Ovid. I read the story of their pa.s.sions, and let their loves remind me of my own, which is a pleasant pastime for a while. Next I take the road, enter the inn door, talk with the pa.s.sers-by, inquire the news of the neighbourhood, listen to a variety of matters, and make note of the different tastes and humours of men.

'This brings me to dinner-time, when I join my family and eat the poor produce of my farm. After dinner I go back to the inn, where I generally find the host and a butcher, a miller, and a pair of bakers. With these companions I play the fool all day at cards or backgammon: a thousand squabbles, a thousand insults and abusive dialogues take place, while we haggle over a farthing, and shout loud enough to be heard from San Casciano.

'But when evening falls I go home and enter my writing-room. On the threshold I put off my country habits, filthy with mud and mire, and array myself in royal courtly garments. Thus worthily attired, I make my entrance into the ancient courts of the men of old, where they receive me with love, and where I feed upon that food which only is my own and for which I was born. I feel no shame in conversing with them and asking them the reason of their actions.

'They, moved by their humanity, make answer. For four hours' s.p.a.ce I feel no annoyance, forget all care; poverty cannot frighten, nor death appal me. I am carried away to their society. And since Dante says "that there is no science unless we retain what we have learned" I have set down what I have gained from their discourse, and composed a treatise, _De Princ.i.p.alibus_, in which I enter as deeply as I can into the science of the subject, with reasonings on the nature of princ.i.p.ality, its several species, and how they are acquired, how maintained, how lost. If you ever liked any of my scribblings, this ought to suit your taste. To a prince, and especially to a new prince, it ought to prove acceptable.

Therefore I am dedicating it to the Magnificence of Giuliano.'

[Sidenote: Niccol Machiavelli.]

Such is the account that Niccol Machiavelli renders of himself when after imprisonment, torture, and disgrace, at the age of forty-four, he first turned to serious writing. For the first twenty-six or indeed twenty-nine of those years we have not one line from his pen or one word of vaguest information about him. Throughout all his works written for publication, there is little news about himself. Montaigne could properly write, 'Ainsi, lecteur, je suis moy-mesme la matiere de mon livre.' But the matter of Machiavelli was far other: 'Io ho espresso quanto io so, e quanto io ho imparato per una lunga pratica e continua lezione delle cose del mondo.'

[Sidenote: The Man.]

Machiavelli was born on the 3rd of May 1469. The period of his life almost exactly coincides with that of Cardinal Wolsey. He came of the old and n.o.ble Tuscan stock of Montespertoli, who were men of their hands in the eleventh century. He carried their coat, but the property had been wasted and divided. His forefathers had held office of high distinction, but had fallen away as the new wealth of the bankers and traders increased in Florence. He himself inherited a small property in San Casciano and its neighbourhood, which a.s.sured him a sufficient, if somewhat lean, independence. Of his education we know little enough. He was well acquainted with Latin, and knew, perhaps, Greek enough to serve his turn. 'Rather not without letters than lettered,' Varchi describes him. That he was not loaded down with learned reading proved probably a great advantage. The coming of the French, and the expulsion of the Medici, the proclamation of the Republic (1494), and later the burning of Savonarola convulsed Florence and threw open many public offices. It has been suggested, but without much foundation, that some clerical work was found for Machiavelli in 1494 or even earlier. It is certain that on July 14, 1498, he was appointed Chancellor and Secretary to the Dieci di Liberta e Pace, an office which he held till the close of his political life at fall of the Republic in 1512.

[Sidenote: Official Life.]

The functions of his Council were extremely varied, and in the hands of their Secretary became yet more diversified. They represented in some sense the Ministry for Home, Military, and especially for Foreign Affairs. It is impossible to give any full account of Machiavelli's official duties. He wrote many thousands of despatches and official letters, which are still preserved. He was on constant errands of State through the Florentine dominions. But his diplomatic missions and what he learned by them make the main interest of his office. His first adventure of importance was to the Court of Caterina Sforza, the Lady of Forl, in which matter that astute Countess entirely bested the teacher of all diplomatists to be. In 1500 he smelt powder at the siege at Pisa, and was sent to France to allay the irritations of Louis XII. Many similar and lesser missions follow. The results are in no case of great importance, but the opportunities to the Secretary of learning men and things, intrigue and policy, the Court and the gutter were invaluable.

At the camp of Caesar Borgia, in 1502, he found in his host that fantastic hero whom he incarnated in _The Prince_, and he was practically an eye-witness of the amazing masterpiece, the Ma.s.sacre of Sinigaglia. The next year he is sent to Rome with a watching brief at the election of Julius II., and in 1506 is again sent to negotiate with the Pope. An emba.s.sy to the Emperor Maximilian, a second mission to the French King at Blois, in which he persuades Louis XII. to postpone the threatened General Council of the Church (1511), and constant expeditions to report upon and set in order unrestful towns and provinces did not fulfil his activity. His pen was never idle. Reports, despatches, elaborate monographs on France, Germany, or wherever he might be, and personal letters innumerable, and even yet unpublished, ceased not night nor day. Detail, wit, character-drawing, satire, sorrow, bitterness, all take their turn. But this was only a fraction of his work. By duty and by expediency he was bound to follow closely the internal politics of Florence where his enemies and rivals abounded. And in all these years he was pus.h.i.+ng forward and carrying through with unceasing and unspeakable vigour the great military dream of his life, the foundation of a National Militia and the extinction of Mercenary Companies. But the fabric he had fancied and thought to have built proved unsubstantial. The spoilt half-mutinous levies whom he had spent years in odious and unwilling training failed him at the crowning moment in strength and spirit: and the fall of the Republic implied the fall of Machiavelli and the close of his official life. He struggled hard to save himself, but the wealthy cla.s.ses were against him, perhaps afraid of him, and on them the Medici relied. For a year he was forbidden to leave Florentine territory, and for a while was excluded from the Palazzo. Later his name was found in a list of Anti-Medicean conspirators. He was arrested and decorously tortured with six turns of the rack, and then liberated for want of evidence.

[Sidenote: After his Fall.]

For perhaps a year after his release the Secretary engaged in a series of tortuous intrigues to gain the favour of the Medici. Many of the stories may be exaggerated, but none make pleasant reading, and nothing proved successful. His position was miserable. Temporarily crippled by torture, out of favour with the Government, shunned by his friends, in deep poverty, burdened with debt and with a wife and four children, his material circ.u.mstances were ill enough. But, worse still, he was idle.

He had deserved well of the Republic, and had never despaired of it, and this was his reward. He seemed to himself a broken man. He had no great natural dignity, no great moral strength. He profoundly loved and admired Dante, but he could not for one moment imitate him. He sought satisfaction in sensuality of life and writing, but found no comfort.

Great things were stirring in the world and he had neither part nor lot in them. By great good fortune he began a correspondence with his friend Francesco Vettori, the Medicean Amba.s.sador at Rome, to whom he appeals for his good offices: 'And if nothing can be done, I must live as I came into the world, for I was born poor and learnt to want before learning to enjoy.' Before long these two diplomats had co-opted themselves into a kind of Secret Cabinet of Europe. It is a strange but profoundly interesting correspondence, both politically and personally. Nothing is too great or too small, too glorious or too mean for their pens. Amid foolish anecdotes and rather sordid love affairs the politics of Europe, and especially of Italy, are dissected and discussed. Leo X. had now plunged into political intrigue. Ferdinand of Spain was in difficulty.

France had allied herself with Venice. The Swiss are the Ancient Romans, and may conquer Italy. Then back again, or rather constant throughout, the love intrigues and the 'likely wench hard-by who may help to pa.s.s our time.' But through it all there is an ache at Machiavelli's heart, and on a sudden he will break down, crying,

Per se aleuna volta io rido e canto Facciol, perche non ho se non quest' una Via da sfogare il mio angoscioso pianto.

Vettori promised much, but nothing came of it. By 1515 the correspondence died away, and the Ex-Secretary found for himself at last the true pathway through his vale of years.

[Sidenote: The true Life.]

The remainder of Machiavelli's life is bounded by his books. He settled at his villa at San Casciano, where he spent his day as he describes in the letter quoted at the beginning of this essay. In 1518 he began to attend the meetings of the Literary Club in the Orti Oricellarii, and made new and remarkable friends. 'Era amato grandamente da loro ... e della sua conversazione si dilettavano maravigliosamente, tenendo in prezzo grandissimo tutte l'opere sue,' which shows the personal authority he exercised. Occasionally he was employed by Florentine merchants to negotiate for them at Venice, Genoa, Lucca, and other places. In 1519 Cardinal Medici deigned to consult him as to the Government, and commissioned him to write the History of Florence. But in the main he wrote his books and lived the daily life we know. In 1525 he went to Rome to present his History to Clement VII., and was sent on to Guicciardini. In 1526 he was busy once more with military matters and the fortification of Florence. On the 22nd of June 1527 he died at Florence immediately after the establishment of the second Republic. He had lived as a practising Christian, and so died, surrounded by his wife and family. Wild legends grew about his death, but have no foundation. A peasant clod in San Casciano could not have made a simpler end. He was buried in the family Chapel in Santa Croce, and a monument was there at last erected with the epitaph by Doctor Ferroni--'Tanto nomini nullum par elogium.' The first edition of his complete works was published in 1782, and was dedicated to Lord Cowper.

[Sidenote: His Character.]

What manner of man was Machiavelli at home and in the market-place? It is hard to say. There are doubtful busts, the best, perhaps, that engraved in the 'Testina' edition of 1550, so-called on account of the portrait. 'Of middle height, slender figure, with sparkling eyes, dark hair, rather a small head, a slightly aquiline nose, a tightly closed mouth: all about him bore the impress of a very acute observer and thinker, but not that of one able to wield much influence over others.'

Such is a reconstruction of him by one best able to make one. 'In his conversation,' says Varchi, 'Machiavelli was pleasant, serviceable to his friends, a friend of virtuous men, and, in a word, worthy to have received from Nature either less genius or a better mind.' If not much above the moral standard of the day he was certainly not below it. His habits were loose and his language lucid and licentious. But there is no bad or even unkind act charged against him. To his honesty and good faith he very fairly claims that his poverty bears witness. He was a kind, if uncertain, husband and a devoted father. His letters to his children are charming. Here is one written soon before his death to his little son Guido.--'Guido, my darling son, I received a letter of thine and was delighted with it, particularly because you tell me of your full recovery, the best news I could have. If G.o.d grants life to us both I expect to make a good man of you, only you must do your fair share yourself.' Guido is to stick to his books and music, and if the family mule is too fractious, 'Unbridle him, take off the halter and turn him loose at Montepulciano. The farm is large, the mule is small, so no harm can come of it. Tell your mother, with my love, not to be nervous. I shall surely be home before any trouble comes. Give a kiss to Baccina, Piero, and Totto: I wish I knew his eyes were getting well. Be happy and spend as little as you may. Christ have you in his keeping.'--There is nothing exquisite or divinely delicate in this letter, but there are many such, and they were not written by a bad man, any more than the answers they evoke were addressed to one. There is little more save of a like character that is known of Machiavelli the man. But to judge him and his work we must have some knowledge of the world in which he was to move and have his being.

[Sidenote: State of Italy.]

At the beginning of the sixteenth century Italy was rotten to the core.

In the close compet.i.tion of great wickedness the Vicar of Christ easily carried off the palm, and the Court of Alexander VI. was probably the wickedest meeting-place of men that has ever existed upon earth. No virtue, Christian or Pagan, was there to be found; little art that was not sensuous or sensual. It seemed as if Bacchus and Venus and Priapus had come to their own again, and yet Rome had not ceased to call herself Christian.

[Sidenote: Superst.i.tion.]

'Owing to the evil ensample of the Papal Court,' writes Machiavelli, 'Italy has lost all piety and all religion: whence follow infinite troubles and disorders; for as religion implies all good, so its absence implies the contrary. To the Church and priests of Rome we owe another even greater disaster which is the cause of her ruin. I mean that the Church has maintained, and still maintains Italy divided.' The Papacy is too weak to unite and rule, but strong enough to prevent others doing so, and is always ready to call in the foreigner to crush all Italians to the foreigner's profit, and Guicciardini, a high Papal officer, commenting on this, adds, 'It would be impossible to speak so ill of the Roman Court, but that more abuse should not be merited, seeing it is an infamy, and example of all the shames and scandals of the world.' The lesser clergy, the monks, the nuns followed, with anxious fidelity, the footsteps of their shepherds. There was hardly a tonsure in Italy which covered more than thoughts and hopes of l.u.s.t and avarice. Religion and morals which G.o.d had joined together, were set by man a thousand leagues asunder. Yet religion still sat upon the alabaster throne of Peter, and in the filthy straw of the meanest Calabrian confessional. And still deeper remained a blind devoted superst.i.tion. Vitellozzo Vitelli, as Machiavelli tells us, while being strangled by Caeesar Borgia's a.s.sa.s.sin, implored his murderer to procure for him the absolution of that murderer's father. Gianpaolo Baglioni, who reigned by parricide and lived in incest, was severely blamed by the Florentines for not killing Pope Julius II. when the latter was his guest at Perugia. And when Gabrino Fondato, the tyrant of Cremona, was on the scaffold, his only regret was that when he had taken his guests, the Pope and Emperor, to the top of the Cremona tower, four hundred feet high, his nerve failed him and he did not push them both over. Upon this anarchy of religion, morals, and conduct breathed suddenly the inspiring breath of Pagan antiquity which seemed to the Italian mind to find its finest climax in tyrannicide. There is no better instance than in the plot of the Pazzi at Florence. Francesco Pazzi and Bernardo Bandini decided to kill Lorenzo and Giuliano de' Medici in the cathedral at the moment of the elevation of the Host. They naturally took the priest into their confidence. They escorted Giuliano to the Duomo, laughing and talking, and playfully embraced him--to discover if he wore armour under his clothes. Then they killed him at the moment appointed.

[Sidenote: Pagan influence.]

Nor were there any hills from which salvation might be looked for.

Philosophy, poetry, science, expressed themselves in terms of materialism. Faith and hope are ever the last survivors in the life of a man or of a nation. But in Italy these brave comforters were at their latest breath. It is perhaps unfair to accept in full the judgment of Northern travellers. The conditions, training, needs of England and Germany were different. In these countries courage was a necessity, and good faith a paying policy. Subtlety could do little against a two-handed sword in the hands of an angry or partially intoxicated giant. Climate played its part as well as culture, and the crude pleasures and vices of the North seemed fully as loathsome to the refined Italian as did the tortuous policy and the elaborate infamies of the South to their rough invaders. Alone, perhaps, among the nations of Europe the Italians had never understood or practised chivalry, save in such select and exotic schools as the Casa Gioiosa under Vittorino da Feltre at Mantua. The oath of Arthur's knights would have seemed to them mere superfluity of silliness. _Onore_ connoted credit, reputation, and prowess. _Virtu_, which may be roughly translated as mental ability combined with personal daring, set the standard and ruled opinion.

'Honour in the North was subjective: _Onore_ in Italy objective.'

Individual liberty, indeed, was granted in full to all, at the individual's risk. The love of beauty curbed grossness and added distinction. Fraud became an art and force a science. There is liberty for all, but for the great ones there is licence. And when the day of trial comes, it is the Churchmen and the Princes who can save neither themselves nor man, nor thing that is theirs. To such a world was Machiavelli born. To whom should he turn? To the People? To the Church?

To the Princes and Despots? But hear him:--

'There shall never be found any good mason, which will beleeve to be able to make a faire image of a peece of marble ill hewed, but verye well of a rude peece. Our Italian Princes beleeved, before they tasted the blowes of the outlandish warre, that it should suffice a Prince to know by writinges, how to make a subtell aunswere, to write a goodly letter, to shewe in sayinges, and in woordes, witte and promptenesse, to know how to canvas a fraude, to decke themselves with precious stones and gold, to sleepe and to eate with greater glory then other: To kepe many lascivious persons about them, to governe themselves with their subjects, covetously and proudely: To roote in idlenes, to give the degrees of the exercise of warre for good will, to dispise if any should have shewed them any laudable waie, minding that their wordes should bee aunswers of oracles: nor the sely wretches were not aware that they prepared themselves to be a pray to whome so ever should a.s.saulte them.

Hereby grew then in the thousand fowre hundred and nintie and fowre yere, the great feares, the sodaine flightes and the marveilous losses: and so three most mighty states which were in Italie, have bene dievers times sacked and destroyed. But that which is worse, is where those that remaine, continue in the very same errour, and liev in the verie same disorder and consider not, that those who in olde time would keepe their states, caused to be done these thinges, which of me hath beene reasoned, and that their studies were, to prepare the body to diseases, and the minde not to feare perills. Whereby grewe that Caesar, Alexander, and all those men and excellent Princes in olde time, were the formost amongst the fighters, going armed on foote: and if they lost their state, they would loose their life, so that they lievd and died vertuously.'

Such was the clay that waited the moulding of the potter's hand.

'Posterity, that high court of appeal, which is never tired of eulogising its own justice and discernment,' has recorded harsh sentence on the Florentine. It is better to-day to let him speak for himself.

[Sidenote: _The Prince_.]

The slender volume of _The Prince_ has probably produced wider discussion, more bitter controversy, more varied interpretations and a deeper influence than any book save Holy Writ. Kings and statesmen, philosophers and theologians, monarchists and republicans have all and always used or abused it for their purposes. Written in 1513, the first year of Machiavelli's disgrace, concurrently with part of the _Discorsi_, which contain the germs of it, the book represents the fulness of its author's thought and experience. It was not till after Machiavelli's death, that it was published in 1532, by order of Clement VII. Meanwhile, however, in ma.n.u.script it had been widely read and favourably received.

[Sidenote: Its purpose.]

The mere motive of its creation and dedication has been the theme of many volumes. Machiavelli was poor, was idle, was out of favour, and therefore, though a Republican, wrote a devilish hand-book of tyranny to strengthen the Medici and recover his position. Machiavelli, a loyal Republican, wrote a primer of such fiendish principles as might lure the Medici to their ruin. Machiavelli's one idea was to ruin the rich: Machiavelli's one idea was to oppress the poor: he was a Protestant, a Jesuit, an Atheist: a Royalist and a Republican. And the book published by one Pope's express authority was utterly condemned and forbidden, with all its author's works, by the express command of another (1559).

But before facing the whirlwind of savage controversy which raged and rages still about _The Prince_, it may be well to consider shortly the book itself--consider it as a new book and without prejudice. The purpose of its composition is almost certainly to be found in the plain fact that Machiavelli, a politician and a man of letters, wished to write a book upon the subject which had been his special study and lay nearest to his business and bosom. To ensure prominence for such a book, to engage attention and incidentally perhaps to obtain political employment for himself, he dedicated it to Lorenzo de' Medici, the existing and accepted Chief of the State. But far and above such lighter motives stood the fact that he saw in Lorenzo the only man who might conceivably bring to being the vast dream of patriotism which the writer had imagined. The subject he proposed to himself was largely, though not wholly, conditioned by the time and place in which he lived. He wrote for his countrymen and he wrote for his own generation. He had heard with his ears and seen with his eyes the alternate rending anarchy and moaning paralysis of Italy. He had seen what Agricola had long before been spared the sight of. And what he saw, he saw not through a gla.s.s darkly or distorted, but in the whitest, driest light, without flinching and face to face. 'We are much beholden,' writes Bacon, 'to Machiavelli and others that wrote what men do, and not what they ought to do.' He did not despair of Italy, he did not despair even of Italian unity. But he despaired of what he saw around him, and he was willing at almost any price to end it. He recognised, despite the nominal example of Venice, that a Republican system was impossible, and that the small Princ.i.p.alities and Free Cities were corrupt beyond hope of healing. A strong central unifying government was imperative, and at that day such government could only be vested in a single man. For it must ever be closely remembered, as will be pointed out again, that throughout the book the Prince is what would now be called the Government. And then he saw with faithful prophecy, in the splendid peroration of his hope, a hope deferred for near four hundred years, he saw beyond the painful paths of blood and tyranny, a vision of deliverance and union. For at least it is plain that in all things Machiavelli was a pa.s.sionate patriot, and _Amo la patria mia piu dell' anima_ is found in one of the last of many thousand letters that his untiring pen had written.

The purpose, then, of _The Prince_ is to lay down rules, within the possibilities of the time, for the making of a man who shall create, increase, and maintain a strong and stable government. This is done in the main by a plain presentation of facts, a presentation condensed and critical but based on men and things as they actually were. The ethical side is wholly omitted: the social and economical almost entirely. The aspect is purely political, with the underlying thought, it may be supposed, that under the postulated government, all else will prosper.

[Sidenote: The Book; New States.]

Machiavelli opens by discussing the various forms of governments, which he divides into Republics and Princ.i.p.alities. Of the latter some may be hereditary and some acquired. Of hereditary states he says little and quotes but one, the Duchy of Ferrara. He then turns to his true subject, the acquisition and preservation of States wholly new or new in part, States such as he saw himself on every side around him. Having gained possession of a new State, he says, you must first extirpate the family of your predecessor. You should then either reside or plant colonies, but not trust to garrisons. 'Colonies are not costly to the Prince, are more faithful and cause less offence to the subject States: those whom they may injure being poor and scattered, are prevented from doing mischief. For it should be observed that men ought either to be caressed or trampled out, seeing that small injuries may be avenged, whereas great ones destroy the possibility of retaliation: and so the damage that has to be inflicted ought to be such that it need involve no fear of reprisals.' There is perhaps in all Machiavelli no better example of his lucid scientific method than this pa.s.sage. There is neither excuse nor hypocrisy. It is merely a matter of business calculation. Mankind is the raw material, the State is the finished work. Further you are to conciliate your neighbours who are weak and abase the strong, and you must not let the stranger within your gates. Above all look before as well as after and think not to leave it to time, _G.o.dere li benefici del tempo_, but, as did the Romans, strike and strike at once. For ill.u.s.tration he criticises, in a final and d.a.m.ning a.n.a.lysis, the career of Louis XII. in Italy. There was no canon of statecraft so absolute that the King did not ignore it, and in inevitable Nemesis, there was no ultimate disaster so crowning as not to be achieved.

[Sidenote: Conquests.]

After observing that a feudal monarchy is much less easy of conquest than a despotism, since in the one case you must vanquish many lesser lords.h.i.+ps while in the other you merely replace slaves by slaves, Machiavelli considers the best method of subjugating Free Cities. Here again is eminent the terrible composure and the exact truth of his politics. A conquered Free City you may of course rule in person, or you may construct an oligarchy to govern for you, but the only safe way is to destroy it utterly, since 'that name of Liberty, those ancient usages of Freedom,' are things 'which no length of years and no benefits can extinguish in the nation's mind, things which no pains or forethought can uproot unless the citizens be utterly destroyed.'

Hitherto the discussion has ranged round the material politics of the matter, the acquisition of material power. Machiavelli now turns to the heart of his matter, the proper character and conduct of a new Prince in a new Princ.i.p.ality and the ways by which he shall deal most fortunately with friend and foe. For fortune it is, as well as ability, which go to the making of the man and the maintenance of his power.