CHAPTER XXIII

HOW MUCH THE ROMANS, IN JUDGING THE MATTERS FOR ANY INCIDENT THAT SHOULD NECESSITATE SUCH JUDGMENT, AVOIDED HALF-WAY MEASURES

Such was the state of things in Latium, that they could endure neither peace nor war. Of all the happy and unhappy states to which a Prince or a Republic can be reduced is to come to such terms that they cannot accept peace or sustain war; to which those are reduced who are oppressed too much by the conditions of the peace, and who, on the other hand, (wanting to make war) would have to throw themselves as prey to those who aid them, or to remain prey to the enemy. And all this comes from evil counsels and from the bad procedure of not having well measured their strength, as was said above. For that Republic or that Prince which should measure them well, will only with difficulty be brought to that condition which the Latins were brought, who made an accord with the Romans when they ought not to have, and declared war when they ought not to have, and thus they knew how to manage so that the enmity and friendship of the Romans were equally damaging to them. The Latins were therefore overcome and afflicted in the extreme, first by Manlius Torquatus, and afterwards by Camillus, who having constrained them to give themselves up and put themselves into the arms of the Romans, and having placed guards throughout the towns of Latium, and having taken hostages from all, returned to Rome and reported to the Senate that all Latium was in the hands of the Roman people. And as this judgment was notable and merits being observed so as to be able to be imitated when similar opportunities are given to Princes, I want to cite the words which Livius placed in the mouth of Camillus, which give witness both of the manner which the Romans held in expanding and how in the judgments of the State they always avoided half-way measures and turned to extremes. For a government consists only in so holding the subjects that they cannot or ought not want to injure you. This is done either by assuring yourself entirely by taking away from them all means of harming you, or by benefiting them so that it would not be reasonable that they would have a desire for any change of fortune. Which is entirely understood, first from the proposition of Camillus, and then by the judgment given by the Senate upon it. His words were these: The immortal Gods caused you to go where you were able to by these counsels, placing in your hands whether Latium should exist. Therefore, you can prepare a peace in perpetuity in relation to the Latins, either by violence or forgiveness. Will you proceed cruelly against those whom you conquered and who gave themselves up to you? If so, you are at liberty to destroy all Latium. Will you rather by example desire to increase the power of the Roman Republic by accepting those whom you have overcome into your citizenship? If so, you have the opportunity for a most glorious increase. Certainly that Empire is more firm which enjoys obedience. While, therefore, their minds are in a stupor and in suspense, it behooves you to assure yourselves either through punishment or benefits. This proposition was followed by the decision of the Senate which was in accordance with the words of the Consul, so that going from town to town which were of importance, they either bestowed benefits on them or destroyed them, granting to the beneficiaries exemptions and privileges, giving them Citizenship, and assuring them in every way: the others they destroyed their towns, colonies were sent there, [the inhabitants] transferred to Rome, and so dispersing them that they could never by arms or by counsel injure Rome.

Nor did they [the Romans] ever employ neutral means in these matters of moment (as I have said). Princes ought to imitate this judgment, and the Florentines ought to have adopted this course when, in MDII [1502] Arezzo and all the Val Di Chiana rebelled: which if they had done so, they would have secured their Empire and greatly increased the City of Florence, and given her those fields which she lacked in order to live. But they employed that middle way, which is most pernicious in the judging of men, so that they exiled part of the Aretini, and a part they condemned to death, and they deprived all of them of their honors and their ancient ranks in the City, but left the City entire. And when any Citizen in their deliberations advised that Arezzo should be destroyed, those who were deemed more wise said that it would be of little honor to the Republic to destroy her, as it would appear that Florence lacked the strength to hold her: which reasons are of those which appear to be, but are not, true; for by this same reason a parricide, a criminal, or an infamous person would not be put to death, as it would be a shame for that Prince to show that he did not have the power to be able to restrain a solitary man, And those who have similar opinions do not see, that individual men, and a whole City, will some times so sin against a State, that as an example to others, and for his own security, a Prince has no other remedy but to destroy them. And honor consists in being able and knowing when and how to castigate them, not in being able with a thousand dangers to hold them, for the Prince who does not castigate evil-doers in a way that he can no longer do evil, is held to be either ignorant or cowardly. This judgment which the Romans gave when it was necessary, is also confirmed by the sentence given against the Privernati. Where from the text of Livius, two things ought to be noted: the one, that which is mentioned above that subjects ought to given benefits or destroyed: the other, how much the generosity of spirit and speaking the truth helps, especially when it is spoken in the presence of prudent men. The Roman Senate had assembled to judge the Privernati, who had rebelled, but were later by force returned to the Roman obedience. Many Citizens had been sent by the people of Privernatum to beg pardon from the Senate, and when they had come into their presence, one of them was asked by a Senator, what punishment do you think the Privernati merit? To which the Privernate replied, That which those who feel themselves worthy of liberty merit. To which the Consul replied, If we remit your punishment, what peace can we hope to have with you? To which that man responded, A faithful and perpetual one, if you give us a good one; if a bad one, only a day-by-day one. Whence, although many were displeased, the wiser part of the Senate said, This was the voice of free and virile people, and they could not believe that it is possible for that people, or an individual, would otherwise remain in a condition that was punishment to them, except if it resulted from necessity. Peace would be trustful where it was made voluntarily, and not from a position where servitude is prevalent where it is hopeless to look for good faith. And after these words they decided that the Privernati should be Roman Citizens, and they honored them with the privileges of their society, saying: Those who think of nothing except liberty are here worthy of being Romans. So much did this true and generous response [of the Privernati] please those generous spirits [Romans]; for any other response would have been false and cowardly. And those who believe men to be otherwise (especially if these are accustomed to be, or appeared to be, free) deceive themselves, and under this deception take up proceedings that are neither good in themselves nor satisfactory to them [who are affected by it]. From which there often results rebellions and the ruin of States.

But to return to our discussion, I conclude, both from this and from the judgment given to the Latins, when a City, powerful and accustomed to living free, is to be judged, it must be either destroyed or caressed, otherwise every judgment is vain; and above all the middle-way course ought to be avoided, which is pernicious, as it was to the Samnites when they had enveloped the Romans at the Caudine forks, and when they did not want to follow the advice of that old man who counselled them that they should allow the Romans to go honorably, or to kill them all; but by taking a middle way, disarming them and putting them under the yoke, they allowed them to go full of ignominy and anger. So that a little afterwards, to their harm, they realized how useful the sentence of that old man had been and how harmful was their decision, as will be discussed more fully in its place.