CHAPTER XXIX.: which of the two is most ungrateful, a people or a prince.

It seems to me proper here, in connection with the above subject, to examine whether the people or a prince is more

liable to the charge of ingratitude; and by way of illustrating this question the better, I set out by saying that the vice of ingratitude springs either from avarice or fear. For when a people or a prince has sent a general on some important expedition where by his success he acquires great glory, the prince or people is in turn bound to reward him. But if instead of such reward they dishonor and wrong him, influenced thereto by avarice, then they are guilty of an inexcusable wrong, which will involve them in eternal infamy. And yet there are many princes who commit this wrong, for which fact Tacitus assigns the reason in the following sentence: “Men are more ready to repay an injury than a benefit, because gratitude is a burden and revenge a pleasure.” But when they fail to reward, or rather when they offend, not from avarice, but from suspicion and fear, then the people or the prince have some excuse for their ingratitude. We read of many instances of this kind; for the general who by his valor has conquered a state for his master, and won great glory for himself by his victory over the enemy, and has loaded his soldiers with rich booty, acquires necessarily with his own soldiers, as well as with those of the enemy and with the subjects of the prince, so high a reputation, that his very victory may become distasteful, and a cause for apprehension to his prince. For as the nature of men is ambitious as well as suspicious, and puts no limits to one’s good fortune, it is not impossible that the suspicion that may suddenly be aroused in the mind of the prince by the victory of the general may have been aggravated by some haughty expressions or insolent acts on his part; so that the prince will naturally be made to think of securing himself against the ambition of his general. And to do this, the means that suggest themselves to him are either to have the general killed, or to deprive him of that reputation which he has acquired with the prince’s army and the people, by using every means to prove that the general’s victory was not due to his skill and courage, but to chance and the cowardice of the enemy, or to the sagacity of the other captains who were with him in that action.

After Vespasian, whilst in Judæa, had been proclaimed Emperor by his army, Antonius Primus, who was at the head of an army in Illyria, took sides with him, and marched straight into Italy against Vitellius, then Emperor in Rome,

and in the most gallant manner routed two Vitellian armies, and made himself master of Rome; so that Mutianus, who had been sent there by Vespasian, found everything achieved and all difficulties overcome. The reward which Antonius received for this service was that Mutianus deprived him of the command of the army, and gradually reduced his authority in Rome to nothing; so that Antonius, indignant, went to see Vespasian, who was still in Asia, who received him in such manner that, being soon after deprived of all rank, he died almost in despair. History is full of similar examples.

We have seen in our own day with how much courage and perseverance Gonsalvo de Cordova conducted the war in Naples for King Ferdinand of Aragon against the French; how he defeated them, and conquered the kingdom for Ferdinand; and how he was rewarded by his king, who left Spain and came to Naples, and first deprived Gonsalvo of his command of the army, and then took the control of the strong places from him, and finally carried him off with him to Spain, where Gonsalvo soon after died in obscurity.

Fear and suspicion are so natural to princes that they cannot defend themselves against them, and thus it is impossible for them to show gratitude to those who, by victories achieved under their banners, have made important conquests for them. If then a prince cannot prevent himself from committing such wrongs, it is surely no wonder, nor matter worthy of more consideration, if a people acts in a similar manner. For as a free city is generally influenced by two principal objects, the one to aggrandize herself, and the other to preserve her liberties, it is natural that she should occasionally be betrayed into faults by excessive eagerness in the pursuit of either of these objects. As to the faults that result from the desire for aggrandizement, we shall speak in another place; and those resulting from the desire to preserve her liberty are amongst others the following, namely, to injure those citizens whom she should reward, and to suspect those in whom she should place most confidence. And although the effects of such conduct occasion great evils in a republic that is already corrupt, and which often lead to despotism, — as was seen under Cæsar in Rome, who took for himself by force what ingratitude had refused him, — still, in a republic not yet entirely corrupt, they may be productive of great good in preserving her

freedom for a greater length of time; as the dread of punishment will keep men better, and less ambitious.

It is true that, of all the people that ever possessed a great empire, the Romans were the least ungrateful; for it may be said that no other instance of their ingratitude can be cited than that of Scipio; for Coriolanus and Camillus were both exiled on account of the outrages which they had committed upon the people. The one was never pardoned, because he always preserved an implacable hatred against the people; but the other was not only recalled from exile, but was for the entire remainder of his life honored like a prince. The ingratitude to Scipio arose from jealousy such as never before had been felt towards any one else, and which resulted from the greatness of the enemy whom Scipio had conquered, from the great reputation which his victory after so long and perilous a war had given him, from the rapidity of his actions and the popular favor which his youth, his prudence, and other remarkable virtues had won for him. All of these were so great that everybody in Rome, even the magistrates, feared his influence and authority, which offended the intelligent men of Rome as an unheard of thing. And his manner of life was such that Cato the elder, who was reputed a man of the purest character, was the first to complain of him, saying that no city could call herself free where a citizen was feared by the magistrates. So that if in this case the people of Rome followed the opinion of Cato, they are entitled to that excuse which, as I have said above, those peoples and princes may claim who are ungrateful from suspicion and fear. In concluding, then, this discourse, I say that, as the vice of ingratitude is usually the consequence of either avarice or fear, it will be seen that the peoples never fall into this error from avarice, and that fear also makes them less liable to it than princes, inasmuch as they have less reason for fear, as we shall show further on.