XIX
Whether indulgence or severity be more necessary for controlling a multitude.
The Roman Republic was distracted by the feuds of the nobles and commons. Nevertheless, on war breaking out, Quintius and Appius Claudius were sent forth in command of Roman armies. From his harshness and severity to his soldiers, Appius was so ill obeyed by them, that after sustaining what almost amounted to a defeat, he had to resign his command. Quintius, on the contrary, by kindly and humane treatment, kept his men obedient and returned victorious to Rome. From this it might seem that to govern a large body of men, it is better to be humane than haughty, and kindly rather than severe.
And yet Cornelius Tacitus, with whom many other authors are agreed, pronounces a contrary opinion where he says, “In governing a multitude it avails more to punish than to be compliant.”14 If it be asked how these opposite views can be reconciled, I answer that you exercise authority either over men used to regard you as their equal, or over men who have always been subject to you. When those over whom you exercise authority are your equals, you cannot trust wholly to punishment or to that severity of which Tacitus speaks. And since in Rome itself the commons had equal weight with the nobles, none appointed their captain for a time only, could control them by using harshness and severity. Accordingly we find that those Roman captains who gained the love of their soldiers and were considerate of them, often achieved greater results than those who made themselves feared by them in an unusual degree, unless, like Manlius Torquatus, these last were endowed with consummate valour. But he who has to govern subjects such as those of whom Tacitus speaks, to prevent their growing insolent and trampling upon him by reason of his too great easiness, must resort to punishment rather than to compliance. Still, to escape hatred, punishment should be moderate in degree, for to make himself hated is never for the interest of any prince. And to escape hatred, a prince has chiefly to guard against tampering with the property of any of his subjects; for where nothing is to be gained by it, no prince will desire to shed blood, unless, as seldom happens, constrained to do so by necessity. But where advantage is to be gained thereby, blood will always flow, and neither the desire to shed it, nor causes for shedding it will ever be wanting, as I have fully shown when discussing this subject in another treatise.
Quintius therefore was more deserving of praise than Appius. Nevertheless the opinion of Tacitus, duly restricted and not understood as applying to a case like that of Appius, merits approval. But since I have spoken of punishment and indulgence, it seems not out of place to show how a single act of humanity availed more than arms with the citizens of Falerii.
XX
How one humane act availed more with the men of Falerii, than all the might of the Roman arms.
When the besieging army of the Romans lay round Falerii, the master of a school wherein the best-born youths of the city were taught, thinking to curry favour with Camillus and the Romans, came forth from the town with these boys, on pretence of giving them exercise, and bringing them into the camp where Camillus was, presented them to him, saying, “To ransom these that city would yield itself into your hands.” Camillus, however, not only rejected this offer, but causing the schoolmaster to be stripped and his hands tied behind him, gave each of the boys a scourge, and bade them lead the fellow back to the town scourging him as they went. When the citizens of Falerii heard of this, so much were they pleased with the humanity and integrity of Camillus, that they resolved to surrender their town to him without further defence.
This authentic instance may lead us to believe that a humane and kindly action may sometimes touch men’s minds more nearly than a harsh and cruel one; and that those cities and provinces into which the instruments and engines of war, with every other violence to which men resort, have failed to force a way, may be thrown open to a single act of tenderness, mercy, chastity, or generosity. Whereof history supplies us with many examples besides the one which I have just now noticed. For we find that when the arms of Rome were powerless to drive Pyrrhus out of Italy, he was moved to depart by the generosity of Fabritius in disclosing to him the proposal which his slave had made the Romans to poison him. Again, we read how Scipio gained less reputation in Spain by the capture of New Carthage, than by his virtue in restoring a young and beautiful wife unviolated to her husband; the fame of which action won him the love of the whole province. We see, too, how much this generous temper is esteemed by a people in its great men; and how much it is praised by historians and by those who write the lives of princes, as well as by those who lay down rules of human conduct. Among whom Xenophon has taken great pains to show what honours, and victories, and how fair a fame accrued to Cyrus from his being kindly and gracious, without taint of pride, or cruelty,
