Niccolò Machiavelli · Complete work
Chapter V
Chapter V of 27. Read it here for reference, or continue through the entire work without leaving the reader.
Open the complete readerOriginal Italian
In che modo siano da governare le città o Principati, quali, prima che occupati fussino, vivevano con le loro leggi.
Quando quelli Stati che si acquistano, come è detto, sono consueti a vivere con le loro leggi e in libertà, a volergli tenere ci sono tre modi. Il primo è rovinargli. L’altro andarvi ad abitare personalmente. Il terzo lasciargli vivere con le sue leggi, tirandone una pensione, e creandovi dentro uno Stato di pochi, che te lo conservino amico. Perchè essendo quello Stato creato da quel Principe, sa che non può stare senza l’amicizia e potenza sua, e ha da fare il tutto per mantenerlo; e più facilmente si tiene una città usa a vivere libera con il mezzo de’ suoi cittadini, che in alcuno altro modo, volendola preservare.
Sonoci, per esempio, gli Spartani, ed i Romani. Gli Spartani tennero Atene e Tebe, creandovi uno Stato di pochi: nientedimeno le perderono. I Romani per tenere Capua, Cartagine, e Numanzia, le disfecero, e non le perderono. Vollero tenere la Grecia quasi come la tennero gli Spartani, facendola libera, e lasciandole le sue leggi, e non successe loro; in modo che furono costretti disfare molte città di quella provincia per tenerla, perchè in verità non ci è modo sicuro a possederle, altro che la rovina. E chi diviene padrone di una città consueta a vivere libera, e non la disfaccia, aspetti di essere disfatto da quella; perchè sempre ha per refugio nella ribellione il nome della libertà, e gli ordini antichi suoi, li quali nè per lunghezza di tempo, nè per beneficii mai si scordano; e per cosa che si faccia o si provvegga, se non si disuniscono o dissipano gli abitatori, non si dimentica quel nome, nè quelli ordini, ma subito in ogni accidente vi si ricorre, come fe’ Pisa dopo tanti anni che ella era stata posta in servitù da’ Fiorentini. Ma quando le città o le provincie sono use a vivere sotto un Principe, e quel sangue sia spento, essendo da una parte use ad ubbidire, dall’altra non avendo il Principe vecchio, farne uno intra loro non si accordano, vivere libere non sanno; dimodochè sono più tarde a pigliare le armi, e con più facilità se li può un Principe guadagnare, e assicurarsi di loro. Ma nelle Republiche è maggior odio, più desiderio di vendetta, nè le lascia nè può lasciare riposare la memoria dell’antica libertà; talchè la più sicura via è spegnerle, o abitarvi.
Musean translation
Mouseia’s complete machine-assisted Musean translation, made directly from the Italian text of all 26 chapters and the dedication for fidelity, Machiavelli’s force and cadence, and modern clarity.
How Cities or Principalities That Lived Under Their Own Laws Before Being Conquered Should Be Governed
When states acquired in the manner described are accustomed to living under their own laws and in freedom, there are three ways to hold them. The first is to destroy them. The second is to go and live there yourself. The third is to let them live under their own laws, exacting tribute and establishing within them a government of a few men who will keep them friendly to you. For since that government is created by the Prince, it knows it cannot stand without his friendship and power, and must do everything to maintain them. And if one wishes to preserve a city accustomed to living free, it is easier to hold it through its own citizens than by any other means.
Consider the Spartans and the Romans. The Spartans held Athens and Thebes by establishing governments of a few men there; nevertheless, they lost them. The Romans, to hold Capua, Carthage, and Numantia, destroyed them, and did not lose them. They wished to hold Greece much as the Spartans had, making it free and leaving it its own laws; this did not succeed, so they were forced to destroy many cities in that province in order to hold it. For in truth there is no secure way to possess such cities except to destroy them. Whoever becomes master of a city accustomed to living free and does not destroy it should expect to be destroyed by it. For in rebellion it always has the name of liberty and its ancient institutions to turn to, and neither the passage of time nor benefits conferred will ever make it forget them. Whatever one does or provides for, unless the inhabitants are divided or dispersed, that name and those institutions are not forgotten: at the first turn of events they are called upon again, as happened with Pisa after so many years of subjection to the Florentines. But when cities or provinces are accustomed to living under a Prince and his bloodline has been extinguished, they are, on the one hand, used to obedience; on the other, without their old Prince, they cannot agree to make one of themselves a new Prince, and they do not know how to live free. Thus they are slower to take up arms, and a Prince can more easily win them over and make himself secure against them. In republics, however, hatred runs deeper and the desire for revenge is greater; the memory of their former freedom neither lets them rest nor can let them rest. Thus the surest course is to destroy them or live there.
Plain English translation
Mouseia’s complete Plain English edition, made independently and directly from the Italian text of all 26 chapters and the dedication.
How to Govern Cities or Principalities That Lived Under Their Own Laws Before They Were Conquered
When conquered states have been used to living under their own laws and in freedom, as I have described, there are three ways to hold them. The first is to destroy them. The second is to go and live there yourself. The third is to let them keep their laws, collect a regular payment from them, and set up a government run by a few people who will keep the state friendly to you. Because that government owes its existence to the Prince who created it, its members know that they cannot survive without his friendship and power. They must do everything they can to keep his support. If you want to preserve a city that is used to freedom, it is easier to hold it through its own citizens than by any other means.
Take the Spartans and the Romans as examples. The Spartans held Athens and Thebes by setting up governments run by a few people, but they lost both cities anyway. The Romans destroyed Capua, Carthage, and Numantia in order to hold them, and did not lose them. They tried to hold Greece much as the Spartans had held their cities: they left it free and let it keep its laws. This did not work. To hold Greece, they had to destroy many of its cities. In fact, destruction is the only sure way to possess such cities. Whoever takes control of a city used to living in freedom but fails to destroy it can expect that city to destroy him. In rebellion, its people can always rally around the name of freedom and their old institutions. Time and favors never make them forget those things. Whatever the conqueror does or plans, unless he divides or scatters the inhabitants, they will not forget that name or those institutions. At the first opportunity they will turn to them, as Pisa did after so many years of subjection to the Florentines. But when cities or provinces are used to living under a Prince and his family line has died out, they are used to obeying a ruler and no longer have their old Prince. They cannot agree among themselves on a new one, and they do not know how to live freely. So they are slower to take up arms. A new Prince can win them over and make his hold on them secure more easily. In republics, however, hatred and the desire for revenge are stronger. The memory of their former freedom will not and cannot let them rest. The safest course is therefore to destroy them or to live there yourself.