r than
decrease. Those who practise the first system are able, by aid of God
or man, to mitigate in some degree their rule, as Agathocles did. It is
impossible for those who follow the other to maintain themselves.

(*) Mr Burd suggests that this word probably comes near the
modern equivalent of Machiavelli's thought when he speaks of
"crudelta" than the more obvious "cruelties."

Hence it is to be remarked that, in seizing a state, the usurper ought
to examine closely into all those injuries which it is necessary for him
to inflict, and to do them all at one stroke so as not to have to repeat
them daily; and thus by not unsettling men he will be able to reassure
them, and win them to himself by benefits. He who does otherwise, either
from timidity or evil advice, is always compelled to keep the knife
in his hand; neither can he rely on his subjects, nor can they attach
themselves to him, owing to their continued and repeated wrongs. For
injuries ought to be done all at one time, so that, being tasted less,
they offend less; benefits ought to be given little by little, so that
the flavour of them may last longer.

And above all things, a prince ought to live amongst his people in such
a way that no unexpected circumstances, whether of good or evil, shall
make him change; because if the necessity for this comes in troubled
times, you are too late for harsh measures; and mild ones will not help
you, for they will be considered as forced from you, and no one will be
under any obligation to you for them.

CHAPTER IX -- CONCERNING A CIVIL PRINCIPALITY

But coming to the other point--where a leading citizen becomes the
prince of his country, not by wickedness or any intolerable violence,
but by the favour of his fellow citizens--this may be called a civil
principality: nor is genius or fortune altogether necessary to attain to
it, but rather a happy shrewdness. I say then that such a principality
is obtained either by the favour of the people or by the favour of the
nobles. Because in all cities these two distinct parties are found,
and from this it arises that the people do not wish to be ruled nor
oppressed by the nobles, and the nobles wish to rule and oppress the
people; and from these two opposite desires there arises in cities one
of three results, either a principality, self-government, or anarchy.

A principality is created either by the people or by the nobles,
accordingly as one or other o