Therefore, in order not to have to rob his subjects, to be able to defend himself, not to become poor and contemptible, and not to be forced to become rapacious, a prince must consider it of little importance if he incurs the name of miser, for this is one of the vices that permits him to rule.
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.
The wish to acquire is in truth very natural and common, and men always do so when they can.but when they cannot do so, yet wish to do so by any means, then there is folly and blame.
For among other evils caused by being disarmed, it renders you contemptible; which is one of those disgraceful things which a prince must guard against.
God and nature have thrown all human fortunes into the midst of mankind; and they are thus attainable rather by rapine than by industry, by wicked actions rather than by good. Hence it is that men feed upon each other, and those who cannot defend themselves must be worried.
Well used are those cruelties (if it is permitted to speak well of evil) that are carried out in a single stroke, done out of necessity to protect oneself, and are not continued but are instead converted into the greatest possible benefits for the subjects. Badly used are those cruelties which. although being few at the outset, grow with the passing time instead of disappearing. Those who follow the first method can remedy their condition with God and with men; the others cannot possibly survive.
A prince is also respected when he is a true friend and a true enemy; that is, when he declares himself on the side of one prince against another without any reservation.
I hold it to be a proof of great prudence for men to abstain from threats and insulting words toward anyone, for neither diminishes the strength of the enemy.
Many have imagined republics and principalities which have never been seen or known to exist in reality; for how we live is so far removed from how we ought to live, that he who abandons what is done for what ought to be done, will rather bring about his own ruin than his preservation.