in their room, either removed the inhabitants to Rome, or so scattered and dispersed 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.

How necessary it was for the Romans to execute Justice against the Latins, is further seen from the course took with the men of Privernum.  And here the text of Livius suggests two points for our attention:  first, as already noted, that a subjugated people is either to be caressed or crushed; and second, how much it is for our advantage to maintain a manly bearing, and to speak the truth fearlessly in the presence of the wise.  For the senate being met to determine the fate of the citizens of Privernum, who after rebelling had been reduced to submission by the Roman arms, certain of these citizens were sent by their countrymen to plead for pardon.  When these had come into the presence of the senate, one of them was asked by a senator, “What punishment he thought his fellow citizens deserved?” To which he of Privernum answered, “Such punishment as they deserve who deem themselves worthy of freedom.”