them that neither by arms nor by counsels was it ever again in their
power to inflict hurt. For, as I have said already, the Romans never,
in matters of moment, resorted to half-measures. And the sentence which
they then pronounced should be a pattern for all rulers, and ought to
have been followed by the Florentines when, in the year 1502, Arezzo and
all the Val di Chiana rose in revolt. For had they followed it, they
would have established their authority on a surer footing, and added
much to the greatness of their city by securing for it those lands which
are needed to supply it with the necessaries of life. But pursuing that
half-hearted policy which is most mischievous in executing justice, some
of the Aretines they outlawed, some they condemned to death, and all
they deprived of their dignities and ancient importance in their town,
while leaving the town itself untouched. And if in the councils then
held any Florentine recommended that Arezzo should be dismantled, they
who thought themselves wiser than their fellows objected, that to do so
would be little to the honour of our republic, since it would look as
though she lacked strength to hold it. Reasons like this are of a sort
which seem sound, but are not really so; for, by the same rule, no
parricide should be put to death, nor any other malefactor, however
atrocious his crimes; because, forsooth, it would be discreditable to
the ruler to appear unequal to the control of a single criminal. They
who hold such opinions fail to see that when men individually, or entire
cities collectively, offend against the State, the prince for his own
safety, and as a warning to others, has no alternative but to make an
end of them; and that true honour lies in being able and in knowing how
to chastise such offenders, and not in incurring endless dangers in the
effort to retain them. For the prince who does not chastise offenders
in a way that puts it out of their power to offend again, is accounted
unwise or worthless.