OF THOSE WHO HAVE ATTAINED THE POSITION OF PRINCE BY VILLAINY
But as there are still two ways of becoming prince which cannot be
attributed entirely either to fortune or to ability, they must not be
passed over, although one of them could be more fully discussed if we
were treating of republics. These are when one becomes prince by some
nefarious or villainous means, or when a private citizen becomes the
prince of his country through the favour of his fellow-citizens. And in
speaking of the former means, I will give two examples, one ancient,
the other modern, without entering further into the merits of this
method, as I judge them to be sufficient for any one obliged to imitate
them. Agathocles the Sicilian rose not only from private life but from
the lowest and most abject position to be King of Syracuse. The son
of a potter, he led a life of the utmost wickedness through all the
stages of his fortune. Nevertheless, his wickedness was accompanied
by such vigour of mind and body that, having joined the militia, he
rose through all its grades to be prætor of Syracuse. Having been
appointed to this position, and having decided to become prince, and
to hold with violence and without the support of others that which
had been granted him; and having imparted his design to Hamilcar the
Carthaginian, who with his armies was fighting in Sicily, he called
together one morning the people and senate of Syracuse, as if he had
to deliberate on matters of importance to the republic, and at a given
signal had all the senators and the richest men of the people killed by
his soldiers; after their death he occupied and held rule over the city
without any civil disorders. And although he was twice beaten by the
Carthaginians and ultimately besieged, he was able not only to defend
the city, but leaving a portion of his forces for its defence, with the
remainder he invaded Africa, and in a short time liberated Syracuse
from the siege and brought the Carthaginians to great extremities, so
that they were obliged to come to terms with him, and remain contented
with the possession of Africa, leaving Sicily to Agathocles. Whoever
considers, therefore, the actions and qualities of this man, will see
few if any things which can be attributed to fortune; for, as above
stated, it was not by the favour of any person, but through the grades
of the militia, which he had gained with a thousand hardships and
perils, that he arrived at the position of prince, which he afterwards
maintained by so many courageous and perilous expedients. It cannot be
called a virtue to kill one's fellow-citizens, betray one's friends,
be without faith, without pity, and without religion, by which methods
one may indeed gain an empire, but not glory. For if the virtues of
Agathocles in braving and overcoming perils, and his greatness of soul
in supporting and surmounting obstacles be considered, one sees no
reason for holding him inferior to any of the most renowned captains.
Nevertheless his barbarous cruelty and inhumanity, together with his
countless atrocities, do not permit of his being named among the
most famous men. We cannot attribute to fortune or merit that which
he achieved without either. In our own times, during the reign of
Alexander VI., Oliverotto du Fermo had been left a young boy under the
care of his maternal uncle, Giovanni Fogliani, who brought him up, and
sent him in early youth to fight under Paolo Vitelli, in order that he
might, under that discipline, obtain a good military position. On the
death of Paolo he fought under his brother Vitellozzo, and in a very
short time, being of great intelligence, and active in mind and body,
he became one of the leaders of his troops. But deeming it servile to
be under others, he resolved, with the help of some citizens of Fermo,
who preferred servitude to the liberty of their country, and with the
favour of the Vitellis, to occupy Fermo; he therefore wrote to Giovanni
Fogliani, how, having been for many years away from home, he wished
to come to see him and his city, and in some measure to revisit his
estates. And as he had only laboured to gain honour, in order that
his fellow-citizens might see that he had not spent his time in vain,
he wished to come honourably accompanied by one hundred horsemen, his
friends and followers, and prayed him that he would be pleased to
order that he should be received with honour by the citizens of Fermo,
by which he would honour not only him, Oliverotto, but also himself,
as he had been his pupil. Giovanni did not fail in any duty towards
his nephew; he caused him to be honourably received by the people of
Fermo, and lodged him in his own houses. After waiting some days to
arrange all that was necessary to his villainous projects, Oliverotto
invited Giovanni Fogliani and all the principal men of Fermo to a
grand banquet. After the dinner and the entertainments usual at such
feasts, Oliverotto artfully introduced certain important matters of
discussion, speaking of the greatness of Pope Alexander, and of his
son Cesare, and of their enterprises. To which discourses Giovanni
and others having replied, he all at once rose, saying that these
matters should be spoken of in a more secret place, and withdrew into
a room where Giovanni and the other citizens followed him. They were
no sooner seated than soldiers rushed out of hiding-places and killed
Giovanni and all the others. After which massacre Oliverotto mounted
his horse, rode through the town and besieged the chief magistrate in
his palace, so that through fear they were obliged to obey him and form
a government, of which he made himself prince. And all those being
dead who, if discontented, could injure him, he fortified himself
with new orders, civil and military, in such a way that within the
year that he held the principality he was not only safe himself in
the city of Fermo, but had become formidable to all his neighbours.
And his overthrow would have been difficult, like that of Agathocles,
if he had not allowed himself to be deceived by Cesare Borgia, when
he besieged the Orsinis and Vitellis at Sinigaglia, as already
related, where he also was taken, one year after the parricide he had
committed, and strangled, together with Vitellozzo, who had been his
teacher in ability and atrocity. Some may wonder how it came about
that Agathocles, and others like him, could, after infinite treachery
and cruelty, live secure for many years in their country and defend
themselves from external enemies without being conspired against by
their subjects; although many others have, through their cruelty, been
unable to maintain their position in times of peace, not to speak of
the uncertain times of war.
I believe this arises from the cruelties being used well or badly.
Well used may be called those (if it is permissible to use the word
well of evil) which are committed once for the need of securing one's
self, and which afterwards are not persisted in, but are exchanged for
measures as useful to the subjects as possible. Cruelties ill used
are those which, although at first few, increase rather than diminish
with time. Those who follow the former method may remedy in some
measure their condition, both with God and man; as did Agathocles.
As to the others, it is impossible for them to maintain themselves.
Whence it is to be noted, that in taking a state the conqueror must
arrange to commit all his cruelties at once, so as not to have to recur
to them every day, and so as to be able, by not making fresh changes,
to reassure people and win them over by benefiting them. Whoever acts
otherwise, either through timidity or bad counsels, is always obliged
to stand with knife in hand, and can never depend on his subjects,
because they, through continually fresh injuries, are unable to depend
upon him. For injuries should be done all together, so that being less
tasted, they will give less offence. Benefits should be granted little
by little, so that they may be better enjoyed. And above all, a prince
must live with his subjects in such a way that no accident should make
him change it, for good or evil; for necessity arising in adverse
times, you are not in time with severity, and the good that you do does
not profit you, as it is judged to be forced, and you will derive no
benefit whatever from it.