It should be borne in mind that there is nothing more difficult to arrange, more doubtful of success, and more dangerous to carry through than initiating changes. The innovator makes enemies of all those who prospered under the old order, and only lukewarm support is forthcoming from those who would prosper under the new. Their support is lukewarm ... partly because men are generally incredulous, never really trusting new things unless they have tested them by experience.
When you disarm your subjects, however, you offend them by showing that either from cowardliness or lack of faith, you distrust them; and either conclusion will induce them to hate you.
Men never do good unless necessity drives them to it; but when they are free to choose and can do just as they please, confusion and disorder become rampant.
As all those have shown who have discussed civil institutions, and as every history is full of examples, it is necessary to whoever arranges to found a Republic and establish laws in it, to presuppose that all men are bad and that they will use their malignity of mind every time they have the opportunity.
From this arises the question whether it is better to be loved rather than feared, or feared rather than loved. It might perhaps be answered that we should wish to be both: but since love and fear can hardly exist together, if we must choose between them, it is far safer to be feared than loved.
There are three kinds of intelligence: one kind understands things for itself, the other appreciates what others can understand, the third understands neither for itself nor through others. This first kind is excellent, the second good, and the third kind useless.
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.
And when he is obliged to take the life of any one, to do so when there is a proper justification and manifest reason for it; but above all he must abstain from taking the property of others, for men forget more easily the death of their father than the loss of their patrimony.
For he who innovates will have for his enemies all those who are well off under the existing order of things, and only lukewarm supporters in those who might be better off under the new.
Hence it happened that all the armed prophets conquered, all the unarmed perished.
[It., Di qui nacque che tutti li profeti armati vincero, e li disarmati rovinarono.]
When you disarm the people, you commence to offend them and show that you distrust them either through cowardice or lack of confidence, and both of these opinions generate hatred.
All who contribute to the overthrow of religion, or to the ruin of kingdoms and commonwealths, all who are foes to letters and to the arts which confer honour and benefit on the human race (among whom I reckon the impious, the cruel, the ignorant, the indolent, the base and the worthless), are held in infamy and detestation.
I assert once again as a truth to which history as a whole bears witness that men may second their fortune, but cannot oppose it; that they may weave its warp, but cannot break it. Yet they should never give up, because there is always hope, though they know not the end and more towards it along roads which cross one another and as yet are unexplored; and since there is hope, they should not despair, no matter what fortune brings or in what travail they find themselves.
Occasionally words must serve to veil the facts. But let this happen in such a way that no one become aware of it; or, if it should be noticed, excuses must be at hand to be produced immediately.