Page:The historical, political, and diplomatic writings of Niccolo Machiavelli (IA cu31924014665909).pdf/49

] things of this world are so uncertain that it seems almost impossible that any one should be able to remain a whole year with his army inactive, carrying on the siege.

And if any one were to argue that, if the people who have possessions outside of the city were to see them ravaged and destroyed by the enemy, they would lose their patience, and that their selfish desire to protect their property would cause them to forget their attachment to the prince, I would meet this objection by saying, that a powerful and valiant prince will easily overcome this difficulty by encouraging his subjects with the hope that the evil will not endure long, or by alarming them with fears of the enemy’s cruelty, or by assuring himself adroitly of those who have been too forward in expressing their discontent.

It is, moreover, reasonable to suppose that the enemy will ravage and destroy the country immediately upon his arrival before the city, and whilst its inhabitants are still full of courage and eager for defence. The prince, therefore, has the less ground for apprehension, because, by the time that the ardor of his people has cooled somewhat, the damage has already been done, and the evil is past remedy. And then the people will be the more ready to stand by their prince, for they will regard him as under obligations to them, their houses having been burnt and their property ravaged in his defence. For it is the nature of mankind to become as much attached to others by the benefits which they bestow on them, as by those which they receive.

All things considered, then, it will not be difficult for a prudent prince to keep up the courage of his citizens in time of siege, both in the beginning as well as afterwards, provided there be no lack of provisions or means of defence. 



remains now only to speak of ecclesiastical principalities, in the attainment of which all difficulties occur beforehand. To achieve them requires either virtue or good fortune; but they 