finished_summaries/sparknotes/The Prince/section_6_part_2.txt
The Prince.chapter xvi
chapter xvi
{"name": "Chapter XVI", "url": "https://web.archive.org/web/20210303115306/https://www.sparknotes.com/philosophy/prince/section7/", "summary": "Liberality and Parsimony Of all the things he must guard against, hatred and contempt come first, and liberality leads to both. Liberality, or generosity, is a quality that many men admire. But if a prince develops a reputation for generosity, he will ruin his state. A reputation for generosity requires outward lavishness, which eventually depletes all of the prince's resources. In the end, the prince will be forced to burden his people with excessive taxes in order to raise the money to maintain his reputation for generosity. Ultimately, the prince's liberality will make the people despise and resent him. Moreover, any prince who attempts to change his reputation for generosity will immediately develop a reputation for being a miser. A parsimonious, or ungenerous, prince may be perceived as miserly in the beginning, but he will eventually earn a reputation for generosity. A prince who is thrifty and frugal will eventually have enough funds to defend against aggression and fund projects without having to tax the people unduly. In history, the actions of Pope Julius II, the present king of France, and the present king of Spain all support the view that parsimony enables the prince to accomplish great things. Some might argue that successful leaders have come to power and sustained their rule by virtue of their generosity, such as Caesar. But if Caesar had not been killed, he would have found that maintaining his rule required moderating his spending. In sum, generosity is self-defeating. Generosity uses up resources and prevents further generosity. While parsimony might lead to ignominy, generosity will eventually lead to hatred", "analysis": ""}

Commencing then with the first of the above-named characteristics, I say
that it would be well to be reputed liberal. Nevertheless, liberality
exercised in a way that does not bring you the reputation for it,
injures you; for if one exercises it honestly and as it should be
exercised, it may not become known, and you will not avoid the reproach
of its opposite. Therefore, any one wishing to maintain among men the
name of liberal is obliged to avoid no attribute of magnificence; so
that a prince thus inclined will consume in such acts all his property,
and will be compelled in the end, if he wish to maintain the name
of liberal, to unduly weigh down his people, and tax them, and do
everything he can to get money. This will soon make him odious to his
subjects, and becoming poor he will be little valued by any one; thus,
with his liberality, having offended many and rewarded few, he is
affected by the very first trouble and imperilled by whatever may be the
first danger; recognizing this himself, and wishing to draw back from
it, he runs at once into the reproach of being miserly.

Therefore, a prince, not being able to exercise this virtue of
liberality in such a way that it is recognized, except to his cost, if
he is wise he ought not to fear the reputation of being mean, for in
time he will come to be more considered than if liberal, seeing that
with his economy his revenues are enough, that he can defend himself
against all attacks, and is able to engage in enterprises without
burdening his people; thus it comes to pass that he exercises liberality
towards all from whom he does not take, who are numberless, and meanness
towards those to whom he does not give, who are few.

We have not seen great things done in our time except by those who have
been considered mean; the rest have failed. Pope Julius the Second was
assisted in reaching the papacy by a reputation for liberality, yet he
did not strive afterwards to keep it up, when he made war on the King of
France; and he made many wars without imposing any extraordinary tax on
his subjects, for he supplied his additional expenses out of his long
thriftiness. The present King of Spain would not have undertaken or
conquered in so many enterprises if he had been reputed liberal. A
prince, therefore, provided that he has not to rob his subjects, that he
can defend himself, that he does not become poor and abject, that he
is not forced to become rapacious, ought to hold of little account
a reputation for being mean, for it is one of those vices which will
enable him to govern.

And if any one should say: Caesar obtained empire by liberality, and
many others have reached the highest positions by having been liberal,
and by being considered so, I answer: Either you are a prince in
fact, or in a way to become one. In the first case this liberality is
dangerous, in the second it is very necessary to be considered liberal;
and Caesar was one of those who wished to become pre-eminent in Rome;
but if he had survived after becoming so, and had not moderated his
expenses, he would have destroyed his government. And if any one should
reply: Many have been princes, and have done great things with armies,
who have been considered very liberal, I reply: Either a prince spends
that which is his own or his subjects' or else that of others. In the
first case he ought to be sparing, in the second he ought not to neglect
any opportunity for liberality. And to the prince who goes forth with
his army, supporting it by pillage, sack, and extortion, handling that
which belongs to others, this liberality is necessary, otherwise he
would not be followed by soldiers. And of that which is neither yours
nor your subjects' you can be a ready giver, as were Cyrus, Caesar, and
Alexander; because it does not take away your reputation if you squander
that of others, but adds to it; it is only squandering your own that
injures you.

And there is nothing wastes so rapidly as liberality, for even whilst
you exercise it you lose the power to do so, and so become either poor
or despised, or else, in avoiding poverty, rapacious and hated. And a
prince should guard himself, above all things, against being despised
and hated; and liberality leads you to both. Therefore it is wiser to
have a reputation for meanness which brings reproach without hatred,
than to be compelled through seeking a reputation for liberality to
incur a name for rapacity which begets reproach with hatred.




Chapter XVI
Liberality and Parsimony Of all the things he must guard against, hatred and contempt come first, and liberality leads to both. Liberality, or generosity, is a quality that many men admire. But if a prince develops a reputation for generosity, he will ruin his state. A reputation for generosity requires outward lavishness, which eventually depletes all of the prince's resources. In the end, the prince will be forced to burden his people with excessive taxes in order to raise the money to maintain his reputation for generosity. Ultimately, the prince's liberality will make the people despise and resent him. Moreover, any prince who attempts to change his reputation for generosity will immediately develop a reputation for being a miser. A parsimonious, or ungenerous, prince may be perceived as miserly in the beginning, but he will eventually earn a reputation for generosity. A prince who is thrifty and frugal will eventually have enough funds to defend against aggression and fund projects without having to tax the people unduly. In history, the actions of Pope Julius II, the present king of France, and the present king of Spain all support the view that parsimony enables the prince to accomplish great things. Some might argue that successful leaders have come to power and sustained their rule by virtue of their generosity, such as Caesar. But if Caesar had not been killed, he would have found that maintaining his rule required moderating his spending. In sum, generosity is self-defeating. Generosity uses up resources and prevents further generosity. While parsimony might lead to ignominy, generosity will eventually lead to hatred