You must know, then, that there are two methods of fighting, the one by law, the other by force: the first method is that of men, the second of beasts; but as the first method is often insufficient, one must have recourse to the second. It is therefore necessary to know well how to use both the beast and the man.

Minds are of three kinds: one is capable of thinking for itself; another is able to understand the thinking of others; and a third can neither think for itself nor understand the thinking of others. The first is of the highest excellence, the second is excellent, and the third is worthless.

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There are three classes of intellects: one which comprehends by itself; another which appreciates what others comprehend; and a third which neither comprehends by itself nor by the showing of others; the first is the most excellent, the second is good, and the third is useless..

men have less scruple in offending one who is beloved than one who is feared, for love is preserved by the link of obligation, which, owing to the baseness of men, is broken at every opportunity for their advantage; but fear preserves you by a dread of punishment, which never fails.

Titus Livius... observes, “Most wholesome is it that in affairs of great moment, supreme authority be vested in one man.” Very different, however, is the course followed by the republics and princes of our own days, who, thinking to be better served, are used to appoint several captains or commissioners to fill one command; a practice giving rise to so much confusion, that were we seeking for the causes of the overthrow of the French and Italian armies in recent times, we should find this to be the most active of any.
Rightly, therefore, may we conclude that in sending forth an army upon service, it is wiser to entrust it to one man of ordinary prudence, than to two of great parts but with a divided command.

Whence we may draw the general axiom, which never or rarely errs, that he who is the cause of another’s greatness is himself undone, since he must work either by address or force, each of which excites distrust in the person raised to power.

In general you must either pamper people or destroy them; harm them just a little and they’ll hit back; harm them seriously and they won’t be able to. So if you’re going to do people harm, make sure you needn’t worry about their reaction.

But above all he must refrain from seizing the property of others, because a man is quicker to forget the death of his father than the loss of his patrimony.

When Machiavelli came to the end of his life, he had a vision shortly before giving up the ghost. He saw a small company of poor scoundrels, all in rags, ill-favoured, famished, and, in short, in as bad plight as possible. He was told that these were the inhabitants of paradise, of whom it is written, Beati pauperes, quoniam ipsorum est regnum caelorum. After they withdrew, innumerable serious and majestic personages appeared, who seemed to be sitting in a senate-house and dealing with the most important affairs of state. Among them he saw Plato, Aristotle, Seneca, Plutarch, Tacitus, and others of similar character; but he was told at the same time that those venerable personages, notwithstanding their appearance, were the damned, and the souls rejected by heaven, for Sapientia huius saeculi, inimica est Dei.. After this, he was asked to which of the groups he would choose to belong; he answered that he would much rather be in Hell with those great geniuses, to converse with them about affairs of state, than be condemned to the company of the verminous scoundrels that he had first been shown.

People should either be caressed or crushed. If you do them minor damage they will get their revenge; but if you cripple them there is nothing they can do. If you need to injure someone, do it in such a way that you do not have to fear their vengeance.