.

... The nature of the masses, then, is no more reprehensible than is the nature of princes, for all do wrong and to the same extent when there is nothing to prevent them doing wrong. Of this there are plenty of examples besides those given, both among the Roman emperors and among other tyrants and princes; and in them we find a degree of inconstancy and changeability in behaviour such as is never found in the masses.

I arrive, then, at a conclusion contrary to the common opinion which asserts that populaces, when in power, are variable, fickle and ungrateful; and affirm that in them these faults are in no wise different from those to be found in certain princes. Were the accusation made against both the masses and princes, it would be true; but, if princes be excepted, it is false. For when the populace is in power and is well-ordered, it will be stable, prudent and grateful, in much the same way, or in a better way, than is a prince, however wise he be thought. And, on the other hand, a prince who condemns the laws, will be more ungrateful, fickle and imprudent than is the populace. Nor is inconstancy of behaviour due to a difference in nature, for they are pretty much the same, or, if one be better than the other, it is the populace: it is due to the greater or less respect which they have for the laws under which both alike are living.

If we consider the Roman populace it will be found that for four hundred years they were enemies to the very name of king and lovers of glory and of the common good of their country. Of both characteristics the Roman populace affords numerous and striking examples And, should anyone bring up against me the ingratitude the populace displayed towards Scipio, my answer is that I have already discussed this question at length and have there shown the ingratitude of the populace to be less than that of princes. While in the matter of prudence and stability I claim that the populace is more prudent, more stable, and of sounder judgement than the prince. Not without good reason is the voice of the populace likened to that of God; for public opinion is remarkably accurate in its prognostications, so much so that it seems as if the populace by some hidden power discerned the evil and the good that was to befall it. With regard to its judgement, when two speakers of equal skill are heard advocating different alternatives, very rarely does one find the populace tailing to adopt the better view or incapable of appreciating the truth of what it hears. While, if in bold actions and such as appear advantageous it errs, as I have said above, so docs a prince often err where his passions are involved, and these arc much stronger than those of the populace.

It is found, too, that in the election of magistrates the populace makes a far better choice than docs the prince; nor can the populace ever be persuaded that it is good to appoint to such an office a man of infamous life or corrupt habits, whereas a prince may easily and in a vast variety of ways be persuaded to do this. Again, one finds that when the populace begins to have a horror of something it remains of the same mind for many centuries; a thing that is never observed in the case of a prince. For both these characteristics I shall content myself with the evidence afforded by the Roman populace, which in the course of so many hundreds of years and so many elections of consuls and tribunes did not make four elections of which it had to repent. So much, too, as I have said, was the title of king hated that no service rendered by one of its citizens who ambitioned it, could render him immune from the penalties prescribed. Besides this, one finds that cities in which the populace is the prince, in a very short time extend vastly their dominions much more than do those which have always been under a prince; as Rome did after die expulsion of the kings, and Athens after it was free of Pisistratus.

This can only be due to one thing: government by the populace is better than government by princes. Nor do I care whether to this opinion of mine all that our historian has said in the aforesaid passage or what others have said, be objected; because if account be taken of all the disorders due to populaces and of all those due to princes, and of all the glories won by populaces and all those won by princes, it will be found that alike in goodness and in glory the populace is far superior. And if princes are superior to populaces in drawing up laws, codes of civic life, statutes and new institutions, the populace is so superior in sustaining what has been instituted, that it indubitably adds to the glory of those who have instituted them.

In short, to bring this topic to a conclusion, I say that, just as princely forms of government have endured for a very long time, so, too, have republican forms of government; and that in both cases it has been essential for them to be regulated by laws. For a prince who does what he likes is a lunatic, and a populace which does what it likes is unwise. If, therefore, it be a question of a prince subservient to the laws and of a populace chained up by laws, more virtue will be found in the populace than in the prince; and if it be a question of either of them loosed from control by the law, there will be found fewer errors in the populace than in the prince, and these of less moment and much easier to put right. For a licentious and turbulent populace, when a good man can obtain a hearing, can easily be brought to behave itself; but there is no one to talk to a bad prince, nor is there any remedy except the sword. From which an inference may be drawn in regard to the importance of their respective maladies; for, if to cure the malady of the populace a word suffices and the sword is needed to cure that of a prince, no one will fail to see that the greater the cure, the greater the fault.

When the populace has thrown off all restraint, it is not the mad things it does that are terrifying, nor is it of present evils that one is afraid, but of what may come of them, for amidst such confusion there may come to be a tyrant. In the case of bad princes it is just the opposite: it is present evils that are terrifying, but for the future there is hope, since men are convinced that the evil ways of a bad prince may make for freedom in the end. Thus one sees the difference between the two cases amounts to the same thing as the difference between what is and what must come to be. The brutalities of the masses are directed against those whom they suspect of conspiring against the common good; the brutalities of a prince against those whom he suspects of conspiring against his own good. The reason why people are prejudiced against the populace is because of the populace anyone may speak ill without fear and openly, even when the populace is ruling. But of princes people speak with the utmost trepidation and the utmost reserve. ...