CHAPTER XXIII.: how much the romans avoided half-way measures when they had to decide upon the fate of their subjects.

“Such was the state of things in Latium that they could neither bear peace nor war.” Of all the unhappy conditions to which princes or republics can be reduced, the most unhappy is that when they are unwilling to accept peace and incapable of sustaining war; and to this condition those are reduced who consider themselves oppressed by the terms of peace, and who, if they wished to make war, would have to yield themselves a prey to their allies, or victims to their enemies. And all this results from following evil counsels, and from taking a wrong course because of not having estimated their forces correctly, as has been shown above. Princes or republics who form a proper estimate of their forces will hardly ever be reduced to a condition similar to that of the Latins, who made terms with the Romans when they ought not to have done it, and declared war when they should not have done it; and so managed that both the friendship and the enmity of Rome proved equally injurious to them. The Latins were defeated and reduced to the greatest extremities, first by Manlius Torquatus, and afterwards by Camillus, who after having compelled them to surrender at discretion, and having placed Roman garrisons in all their towns and taken hostages from each, returned to Rome and reported to the Senate that all Latium was in the hands of the Roman people. And as the action of the Roman Senate on this occasion was very remarkable and worthy of being noted, so that it may serve as an example to any prince to whom a similar occasion may be presented, I shall quote the very words which Livius puts into the mouth of Camillus, which show both the manner in which the Romans proceeded in their aggrandizement, and how in all decisions of state they avoided half-way measures and always went to extremes. For government consists mainly in so keeping your subjects that they shall be neither able nor disposed to injure you; and this is done by depriving them of all means of injuring you, or by bestowing such benefits upon them that it would not be reasonable for them to desire any change of

fortune. This will be best understood, first from the proposition of Camillus, and then from the decision of the Senate upon the subject. “The immortal gods thus leave you masters of the course you have to take, and have placed it in your hands to decide whether Latium shall exist or not. You can secure a perpetual peace with Latium by employing, according to your choice, either severity or clemency. Will you proceed with cruel severity against the vanquished who have surrendered to you at discretion? If so, you are at liberty to destroy all Latium; or will you rather, in accordance with the example of your ancestors, increase the power of the Roman republic by granting to the vanquished the rights of citizenship? If so, you have now the opportunity for most glorious increase. Certainly that empire is the most firm and assured where obedience is cheerfully rendered; whilst, therefore, the minds of these people are in a state of stupor and suspense between hope and fear, it behooves you to assure yourselves either by severity or by bestowing benefits upon them.” This proposition of Camillus was followed by the resolve of the Senate in conformity with the address of the Consul; so that they sought town after town of any importance in Latium, and either heaped benefits upon them or destroyed them; granting to some exemptions and privileges, giving them the rights of citizenship, and making in every way sure of them. The others were destroyed; colonies were sent there, and the inhabitants were transferred to Rome, or so entirely dispersed that they could neither by arms nor in any other way do any injury to Rome.

And it was thus that the Romans never took any undecided middle course in important affairs, as I have stated above. All princes and republics should imitate this example, and this is the course which the Florentines ought to have adopted when in 1502 Arezzo and the entire Val di Chiana revolted. Had they done so, they would have fairly established their dominion over them, and have greatly increased the city of Florence, and given her those fields which she lacked for her subsistence. But they took that middle course which is pernicious in the extreme, when the question to be decided affects the fate of men. They exiled a portion of the Aretines, and a portion of them they condemned to death; and all of them were deprived of their ancient rank and honors, which they had enjoyed in their city, and yet the city itself

was left entire. And when some one in the public councils advised the destruction of Arezzo, those who were deemed the most prudent replied, that it would be but little honor for the republic to destroy that city, inasmuch as it would have the appearance of their having done it because Florence lacked the power to hold it. This was one of those specious reasons that seem true, but are not; on the same principle we should not be able to kill a parricide, or any other criminal or infamous person, lest it should be deemed dishonorable to the prince to show that he lacked force to restrain a single person. And those who reason thus do not see that often individual men, and sometimes a whole city, will act so culpably against the state that as an example to others and for his own security the prince has no other remedy but to destroy it entirely. Honor consists in being able, and knowing when and how, to chastise evil-doers; and a prince who fails to punish them, so that they shall not be able to do any more harm, will be regarded as either ignorant or cowardly. The propriety of the decisions of the Romans, when required to make any, is proved also by the judgment given against the Privernati. And here we must remark two things from the text of Livius; the one where he says, above, that rebellious subjects must either be conciliated by benefits or destroyed; and the other, where he points out the advantage of frankness and courage, especially when exhibited in the presence of judicious men. The Roman Senate was assembled to judge the inhabitants of Privernum, who had revolted, but had by force been brought back to obedience to the Romans. The Privernati had sent a number of their citizens to implore the clemency of the Roman Senate, and having been brought into the presence of that body, one of them was asked by a Senator, “What punishment he thought that his people had deserved?” To which the Privernate answered, “That punishment which men merit who believe themselves worthy of liberty.” Whereupon the Consul replied, “If we remit your punishment, what sort of a peace may we hope to conclude with you?” To which the other responded, “An eternal and sincere peace, if you grant us good conditions; but if otherwise it will be but of short duration.” And although this reply displeased some, yet the wiser part of the Senate said, “that this was the answer of a free and brave man, and that they could not believe that either a people or an individual would otherwise than from necessity remain in a condition that was painful to them; and that there could be no reliance upon any peace unless it was voluntary, and that it was hopeless to look for good faith from those who were treated as slaves.” After these words the Senate resolved that the Privernati should be admitted to the citizenship of Rome, and in conferring the honor of these privileges upon them, said, “that men who hold their liberty above everything else were worthy of being Roman citizens.” So much did the frank and high-minded reply of the Privernati please the magnanimous Romans; in fact, any other would have been false and cowardly. And those who believe men to be otherwise, especially such as are or consider themselves free, deceive themselves; and under this illusion they are apt to take a course that is neither good in itself nor satisfactory to those who are affected by it. And this occasions the frequent rebellions and the ruin of states.

But to come back to my proposition, I conclude from the two examples given that, when a decision has to be made involving the fate of powerful cities that are accustomed to free institutions, they must either be destroyed, or conciliated by benefits. Any other course will be useless; and, above all, half measures should be avoided, these being most dangerous, as was proved by the Samnites, who, when they had hemmed the Romans in between the Caudine forks, disregarded the advice of an old man, who counselled them either to let the Romans depart honorably, or to kill them all. And by taking the middle course of disarming them and obliging them to pass under a yoke, they let them depart with shame and rage in their hearts. So that the Samnites soon after found, to their cost, how salutary the old man’s advice had been, and how injurious the course which they had adopted, as we shall more fully show in another place.