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Chapter 2 discusses what people the Romans had to combat, and that they obstinately defended their freedom. In this chapter he also goes into why he thinks that republics are better than principalities.
The topic of Chapter 5 is "What makes a king who is heir to a kingdom lose it."[20] Machiavelli starts the chapter relating the story of Tarquin the Proud (also known as Lucius Tarquinius Superbus), the last king of Rome, "When Tarquin the Proud had killed Servius Tullius, and there were no heirs remaining of him, he came to possess the kingdom securely, since he did not have to fear those things that had offended his predecessors. Although the mode of seizing the kingdom had been extraordinary and hateful, nonetheless, if he had observed the ancient orders of the other kings, he would have been endured and would not have excited the senate and plebs against him so as to take the state away from him."[20] Tarquin's tyranny over the people of Rome would lead to his overthrow and incredibly negative status in Roman history. From Tarquin's example can modern princes learn how to run their kingdom: "Thus princes may know that they begin to lose their state at the hour they begin to break the laws and those modes and those customs that are ancient, under which men have lived a long time."[21] It is in a prince's interests to rule well for "when men are governed well they do not seek or wish for any other freedom."[21]
Chapter 6, the longest chapter in the book, pertains to conspiracies. Machiavelli believes that the danger of conspiracy must be raised as "many more princes are seen to have lost their lives and states through these than by open war. For to be able to make open war on a prince is granted to few; to be able to conspire against them is granted to everyone."[22] He cites the verdict of Cornelius Tacitus as someone everyone should fellow, as it says that "men have to honor past things and obey present ones; and they should desire good princes and tolerate them, however they may be made. And truly, whoever does otherwise, most often ruins himself and his fatherland."[22] Machiavelli immediately makes it clear that "the prince who has excited this universal hatred against himself has particular individuals who have been more offended by him and whose desire to avenge themselves."[23] Much like how in Chapter 5, there is incentive to being a good ruler. Machiavelli writes that "property and honor are two things that offend men more than any other offense, from which the prince should guard himself."[23] Of honors taken away from men, women are incredibly important. He cites an example in modern Italy of when Giulio Belanti moved against Pandolfo Petrucci, tyrant of Sienna, after his daughter had been stolen to be made Pandolfo's wife.[23] Another motivator for conspiracy is when a man feels the desire to free his fatherland from whoever has seized it. This was primarily what drove Brutus and Cassius to conspire against Caesar.[24] Machiavelli gives examples of how any man can create a conspiracy, ranging from the nobleman who assassinated King Philip of Macedon to the Spanish peasant who stabbed King Ferdinand in the neck."[24] He asserts that "all conspiracies are made by great men of those very familiar to the prince."[25] Though any man can lead a conspiracy, only great men can perfectly execute it. Dangers are found in conspiracies at three times: before, in the deed, and after.[26] Machiavelli writes that when a conspiracy has been exposed, it takes a great man to surrender only himself and not his fellow conspirators. The modern examples of these kind men are few, but Machiavelli cites Livy's example of "the conspiracy made against Hieronymus, king of Syracuse, in which Theodorus, one of the conspirators, was taken and with great virtue concealed all the conspirators and accused the friends of the king".[27] Another example from Roman history Machiavelli raises is the Pisonian conspiracy against Nero. He then takes examples of conspiracy to his own time, writing of the conspiracy of the Pazzi against Lorenzo and Giuliano de' Medici.[28] Failure to execute a conspiracy results only from the executor's own cowardice and lack of spirit.[28] According to Machiavelli, an example can be found in Livy's writings when "after Marius had been taken by the Minturnans, a slave was sent to kill him, who, frightened by the presence of that man and by the memory of his name, became cowardly and lost all force for killing him."[28] He establishes that "conspiracies that are made against the fatherland are less dangerous for the ones who make them than those against princes."[29]
In Chapter 25. Machiavelli states that "the most useful thing that may be ordered in a free way of life is that the citizens be kept poor."[62] He recalls the story of the great Cincinnatus, who, when the Rome was in grave danger, was made dictator by the Senate and saved the Republic. When the battle was over, he surrendered his power and returned to his small villa. His humbleness or "poverty" became something future Romans tried to emulate.[63] Machiavelli concludes the chapter writing, "One could show with a long speech how much better fruits poverty produced than riches, and how the one has honored cities, provinces, sects, and the other has ruined them..."[63]
The final chapter of Book 3 concerns the fact that "A republic has need of new acts of foresight every day if one wishes to maintain it free; and for what merits Quintus Fabius was called Maximus."[92] Quintus Fabius was a Roman censor who took all the young Romans who failed to understand the basics of the Republic and "derived under four tribes, so that by being shut in such small spaces they could not corrupt all Rome.[93] Due to the expediency of this fix, and the fact that it was well received by the people of Rome, he gained the name "Maximus".[93]