2. Now the quality of the state of any dominion is easily perceived from the end of the civil state, which end is nothing else but peace and security of life. And therefore that dominion is the best, where men pass their lives in unity6, and the laws are kept unbroken. For it is certain, that seditions, wars, and contempt or breach8 of the laws are not so much to be imputed9 to the wickedness of the subjects, as to the bad state of a dominion. For men are not born fit for citizenship10, but must be made so. Besides, men's natural passions are everywhere the same; and if wickedness more prevails, and more offences are committed in one commonwealth than in another, it is certain that the former has not enough pursued the end of unity, nor framed its laws with sufficient forethought; and that, therefore, it has failed in making quite good its right as a commonwealth. For a civil state, which has not done away with the causes of seditions, where war is a perpetual object of fear, and where, lastly, the laws are often broken, differs but little from the mere11 state of nature, in which everyone lives after his own mind at the great risk of his life.
3. But as the vices12 and inordinate13 licence and contumacy of subjects must be imputed to the commonwealth, so, on the other hand, their virtue14 and constant obedience15 to the laws are to be ascribed in the main to the virtue and perfect right of the commonwealth, as is clear from Chap. II. Sec. 15. And so it is deservedly reckoned to Hannibal as an extraordinary virtue, that in his army there never arose a sedition7. 1
4. Of a commonwealth, whose subjects are but hindered by terror from taking arms, it should rather be said, that it is free from war, than that it has peace. For peace is not mere absence of war, but is a virtue that springs from force of character: for obedience (Chap. II. Sec. 19) is the constant will to execute what, by the general decree of the commonwealth, ought to be done. Besides that commonwealth, whose peace depends on the sluggishness16 of its subjects, that are led about like sheep, to learn but slavery, may more properly be called a desert than a commonwealth.
5. When, then, we call that dominion best, where men pass their lives in unity, I understand a human life, defined not by mere circulation of the blood, and other qualities common to all animals, but above all by reason, the true excellence17 and life of the mind.
6. But be it remarked that, by the dominion which I have said is established for this end, I intend that which has been established by a free multitude, not that which is acquired over a multitude by right of war. For a free multitude is guided more by hope than fear; a conquered one, more by fear than hope: inasmuch as the former aims at making use of life, the latter but at escaping death. The former, I say, aims at living for its own ends, the latter is forced to belong to the conqueror18; and so we say that this is enslaved, but that free. And, therefore, the end of a dominion, which one gets by right of war, is to be master, and have rather slaves than subjects. And although between the dominion created by a free multitude, and that gained by right of war, if we regard generally the right of each, we can make no essential distinction; yet their ends, as we have already shown, and further the means to the preservation of each are very different.
7. But what means a prince, whose sole motive19 is lust20 of mastery, should use to establish and maintain his dominion, the most ingenious Machiavelli has set forth21 at large, 2 but with what design one can hardly be sure. If, however, he had some good design, as one should believe of a learned man, it seems to have been to show, with how little foresight22 many attempt to remove a tyrant23, though thereby24 the causes which make the prince a tyrant can in no wise be removed, but, on the contrary, are so much the more established, as the prince is given more cause to fear, which happens when the multitude has made an example of its prince, and glories in the parricide25 as in a thing well done. Moreover, he perhaps wished to show how cautious a free multitude should be of entrusting26 its welfare absolutely to one man, who, unless in his vanity he thinks he can please everybody, must be in daily fear of plots, and so is forced to look chiefly after his own interest, and, as for the multitude, rather to plot against it than consult its good. And I am the more led to this opinion concerning that most far-seeing man, because it is known that he was favourable27 to liberty, for the maintenance of which he has besides given the most wholesome28 advice.
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1 commonwealth | |
n.共和国,联邦,共同体 | |
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2 preservation | |
n.保护,维护,保存,保留,保持 | |
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3 dictate | |
v.口授;(使)听写;指令,指示,命令 | |
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4 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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5 dominion | |
n.统治,管辖,支配权;领土,版图 | |
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6 unity | |
n.团结,联合,统一;和睦,协调 | |
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7 sedition | |
n.煽动叛乱 | |
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8 breach | |
n.违反,不履行;破裂;vt.冲破,攻破 | |
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9 imputed | |
v.把(错误等)归咎于( impute的过去式和过去分词 ) | |
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10 citizenship | |
n.市民权,公民权,国民的义务(身份) | |
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11 mere | |
adj.纯粹的;仅仅,只不过 | |
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12 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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13 inordinate | |
adj.无节制的;过度的 | |
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14 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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15 obedience | |
n.服从,顺从 | |
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16 sluggishness | |
不振,萧条,呆滞;惰性;滞性;惯性 | |
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17 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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18 conqueror | |
n.征服者,胜利者 | |
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19 motive | |
n.动机,目的;adv.发动的,运动的 | |
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20 lust | |
n.性(淫)欲;渴(欲)望;vi.对…有强烈的欲望 | |
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21 forth | |
adv.向前;向外,往外 | |
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22 foresight | |
n.先见之明,深谋远虑 | |
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23 tyrant | |
n.暴君,专制的君主,残暴的人 | |
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24 thereby | |
adv.因此,从而 | |
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25 parricide | |
n.杀父母;杀亲罪 | |
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26 entrusting | |
v.委托,托付( entrust的现在分词 ) | |
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27 favourable | |
adj.赞成的,称赞的,有利的,良好的,顺利的 | |
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28 wholesome | |
adj.适合;卫生的;有益健康的;显示身心健康的 | |
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