For, besides what has been said, it should be borne in mind that the temper of the multitude is fickle, and that while it is easy to persuade them of a thing, it is hard to fix them in that persuasion
In truth, there never was any remarkable lawgiver amongst any people who did not resort to divine authority, as otherwise his laws would not have been accepted by the people; for there are many good laws, the importance of which is known to be the sagacious lawgiver, but the reasons for which are not sufficiently evident to enable him to persuade others to submit to them; and therefore do wise men, for the purpose of removing this difficulty, resort to divine authority.
Rome remained free for four hundred years and Sparta eight hundred, although their citizens were armed all that time; but many other states that have been disarmed have lost their liberties in less than forty years.
Whoever is the cause of another becoming powerful, is ruined himself; for that power is produced by him either through craft or force; and both of these are suspected by the one who has been raised to power.
A wise man ought always to follow the paths beaten by great men, and to imitate those who have been supreme, so that if his ability does not equal theirs, at least it will savor of it. Let him act like the clever archers who, designing to hit the mark which yet appears too far distant, and knowing the limits to which the strength of their bow attains, take aim much higher than the mark, not to reach by their strength or arrow to so great a height, but to be able with the aid of so high an aim to hit the mark they wish to reach.
A prince who is not himself wise cannot be wisely advised. . . . Good advice depends on the shrewdness of the prince who seeks it, and not the shrewdness of the prince on good advice.
There are three kinds of brains: One understands of itself, another can be taught to understand, and the third can neither understand to itself or be taught to understand.
....it cannot be called ingenuity to kill one's fellow citizens, to betray friends, to be without faith, without mercy, without religion; by these means one can aquire power but not glory.
For a prince should have two fears: one, internal concerning his subjects; the other, external, concerning foreign powers. From the latter he can always defend himself by his good troops and friends; and he will always have good friends if he has good troops.
When settling disputes between his subjects, he should ensure that his judgement is irrevocable; and he should be so regarded that no one ever dreams of trying to deceive or trick him.