Many, Lorenzo, have held and still hold the opinion, that there is nothing which has less in common with another, and that is so dissimilar, as civilian life is from the military. Whence it is often observed, if anyone designs to avail himself of an enlistment in the army, that he soon changes, not only his clothes, but also his customs, his habits, his voice, and in the presence of any civilian custom, he goes to pieces; for I do not believe that any man can dress in civilian clothes who wants to be quick and ready for any violence; nor can that man have civilian customs and habits, who judges those customs to be effeminate and those habits not conducive to his actions; nor does it seem right to him to maintain his ordinary appearance and voice who, with his beard and cursing, wants to make other men afraid: which makes such an opinion in these times to be very true. But if they should consider the ancient institutions, they would not find matter more united, more in conformity, and which, of necessity, should be like to each other as much as these (civilian and military); for in all the arts that are established in a society for the sake of the common good of men, all those institutions created to (make people) live in fear of the laws and of God would be in vain, if their defense had not been provided for and which, if well arranged, will maintain not only these, but also those that are not well established. And so (on the contrary), good institutions without the help of the military are not much differently disordered than the habitation of a superb and regal palace, which, even though adorned with jewels and gold, if it is not roofed over will not have anything to protect it from the rain. And, if in any other institutions of a City and of a Republic every diligence is employed in keeping men loyal, peaceful, and full of the fear of God, it is doubled in the military; for in what man ought the country look for greater loyalty than in that man who has to promise to die for her? In whom ought there to be a greater love of peace, than in him who can only be injured by war? In whom ought there to be a greater fear of God than in him who, undergoing infinite dangers every day, has more need for His aid? If these necessities in forming the life of the soldier are well considered, they are found to be praised by those who gave the laws to the Commanders and by those who were put in charge of military training, and followed and imitated with all diligence by others.

But because military institutions have become completely corrupt and far removed from the ancient ways, these sinister opinions have arisen which make the military hated and intercourse with those who train them avoided. And I, judging, by what I have seen and read, that it is not impossible to restore its ancient ways and return some form of past virtue to it, have decided not to let this leisure time of mine pass without doing something, to write what I know of the art of war, to the satisfaction of those who are lovers of the ancient deeds. And although it requires courage to treat of those matters of which others have made a profession, nonetheless, I do not believe that it is a mistake to occupy a position with words, which may, with greater presumption, have been occupied with deeds; for the errors which I should make in writing can be corrected without injury to anyone, but those which are made with deeds cannot be found out except by the ruin of the Commanders.

You, Lorenzo, will therefore consider the quality of these efforts of mine, and will give in your judgement of them that censure or praise which will appear to you to be merited. I send you these, as much as to show myself grateful for all the benefits I have received from you, although I will not include in them the (review) of this work of mine, as well as also, because being accustomed to honor similar works of those who shine because of their nobility, wealth, genius, and liberality, I know you do not have many equals in wealth and nobility, few in ingenuity, and no one in liberality.

As I believe that it is possible for one to praise, without concern, any man after he is dead since every reason and supervision for adulation is lacking, I am not apprehensive in praising our own Cosimo Ruccelai, whose name is never remembered by me without tears, as I have recognized in him those parts which can be desired in a good friend among friends and in a citizen of his country. For I do not know what pertained to him more than to spend himself willingly, not excepting that courage of his, for his friends, and I do not know of any enterprise that dismayed him when he knew it was for the good of his country. And I confess freely not to have met among so many men whom I have known and worked with, a man in whom there was a mind more fired with great and magnificent things. Nor does one grieve with the friends of another of his death, except for his having been born to die young unhonored within his own home, without having been able to benefit anyone with that mind of his, for one would know that no one could speak of him, except (to say) that a good friend had died. It does not remain for us, however, or for anyone else who, like us, knew him, to be able because of this to keep the faith (since deeds do not seem to) to his laudable qualities. It is true however, that fortune was not so unfriendly to him that it did not leave some brief memory of the dexterity of his genius, as was demonstrated by some of his writings and compositions of amorous verses, in which (as he was not in love) he (employed as an) exercise in order not to use his time uselessly in his juvenile years, in order that fortune might lead him to higher thoughts. Here, it can be clearly comprehended, that if his objective was exercise, how very happily he described his ideas, and how much he was honored in his poetry. Fortune, however, having deprived us of the use of so great a friend, it appears to me it is not possible to find any other better remedy than for us to seek to benefit from his memory, and recover from it any matter that was either keenly observed or wisely discussed. And as there is nothing of his more recent than the discussions which the Lord Fabrizio Colonna had with him in his gardens, where matters pertaining to war were discussed at length by that Lord, with (questions) keenly and prudently asked by Cosimo, it seemed proper to me having been present with other friends of ours, to recall him to memory, so that reading it, the friends of Cosimo who met there will renew in their minds the memory of his virtue, and another part grieving for not having been there, will learn in part of many things discussed wisely by a most sagacious man useful not only to the military way of life, but to the civilian as well. I will relate, therefore, how Fabrizio Colonna, when he returned from Lombardy where he had fought a long time gloriously for the Catholic King, decided to pass through Florence to rest several days in that City in order to visit His Excellency the Duke, and see again several gentlemen with whom he had been familiar in the past. Whence it appeared proper to Cosimo to invite him to a banquet in his gardens, not so much to show his generosity as to have reason to talk to him at length, and to learn and understand several things from him, according as one can hope to from such a man, for it appeared to him to give him an opportunity to spend a day discussing such matters as would satisfy his mind.

Fabrizio, therefore, came as planned, and was received by Cosimo together with several other loyal friends of his, among whom were Zanobi Buondelmonti, Battista Della Palla, and Luigi Alamanni, young men most ardent in the same studies and loved by him, whose good qualities, because they were also praised daily by himself, we will omit. Fabrizio, therefore, was honored according to the times and the place, with all the highest honors they could give him. As soon as the convivial pleasures were past and the table cleared and every arrangement of feasting finished, which, in the presence of great men and those who have their minds turned to honorable thoughts is soon accomplished, and because the day was long and the heat intense, Cosimo, in order to satisfy their desire better, judged it would be well to take the opportunity to escape the heat by leading them to the more secret and shadowy part of his garden: when they arrived there and chairs brought out, some sat on the grass which was most fresh in the place, some sat on chairs placed in those parts under the shadow of very high trees; Fabrizio praised the place as most delightful, and looking especially at the trees, he did not recognize one of them, and looked puzzled. Cosimo, becoming aware of this said: Perhaps you have no knowledge of some of these trees, but do not wonder about them, because here are some which were more widely known by the ancients than are those commonly seen today. And giving him the name of some and telling him that Bernardo, his grandfather, had worked hard in their culture, Fabrizio replied: I was thinking that it was what you said I was, and this place and this study make me remember several Princes of the Kingdom, who delighted in their ancient culture and the shadow they cast. And stopping speaking of this, and somewhat upon himself as though in suspense, he added: If I did not think I would offend you, I would give you my opinion: but I do not believe in talking and discussing things with friends in this manner that I insult them. How much better would they have done (it is said with peace to everyone) to seek to imitate the ancients in the strong and rugged things, not in the soft and delicate, and in the things they did under the sun, not in the shadows, to adopt the honest and perfect ways of antiquity, not the false and corrupt; for while these practices were pleasing to my Romans, my country (without them) was ruined. To which Cosimo replied (but to avoid the necessity of having to repeat so many times who is speaking, and what the other adds, only the names of those speaking will be noted, without repeating the others). Cosimo, therefore, said: You have opened the way for a discussion which I desired, and I pray you to speak without regard, for I will question you without regard; and if, in questioning or in replying, I accuse or excuse anyone, it will not be for accusing or excusing, but to understand the truth from you.

FABRIZIO

And I will be much content to tell you what I know of all that you ask me; whether it be true or not, I will leave to your judgement. And I will be grateful if you ask me, for I am about to learn as much from what you ask me, as you will from me replying to you, because many times a wise questioner causes one to consider many things and understand many others which, without having been asked, would never have been understood.

COSIMO

I want to return to what you first were saying, that my grandfather and those of yours had more wisely imitated the ancients in rugged things than in delicate ones, and I want to excuse my side because I will let you excuse the other (your side). I do not believe that in your time there was a man who disliked living as softly as he, and that he was so much a lover of that rugged life which you praise: nonetheless he recognized he could not practice it in his personal life, nor in that of his sons, having been born in so corrupted an age, where anyone who wanted to depart from the common usage would be deformed and despised by everyone. For if anyone in a naked state should thrash upon the sand under the highest sun, or upon the snow in the most icy months of winter, as did Diogenes, he would be considered mad. If anyone (like the Spartan) should raise his children on a farm, make them sleep in the open, go with head and feet bare, bathe in cold water in order to harden them to endure vicissitudes, so that they then might love life less and fear death less, he would be praised by few and followed by none. So that dismayed at these ways of living, he presently leaves the ways of the ancients, and in imitating antiquity, does only that which he can with little wonderment.

FABRIZIO

You have excused him strongly in this part, and certainly you speak the truth: but I did not speak so much of these rugged ways of living, as of those other more human ways which have a greater conformity to the ways of living today, which I do not believe should have been difficult to introduce by one who is numbered among the Princes of a City. I will never forego my examples of my Romans. If their way of living should be examined, and the institutions in their Republic, there will be observed in her many things not impossible to introduce in a Society where there yet might be something of good.

COSIMO

What are those things similar to the ancients that you would introduce?

FABRIZIO

To honor and reward virtu, not to have contempt for poverty, to esteem the modes and orders of military discipline, to constrain citizens to love one another, to live without factions, to esteem less the private than the public good, and other such things which could easily be added in these times. It is not difficult to persuade (people) to these ways, when one considers these at length and approaches them in the usual manner, for the truth will appear in such (examinations) that every common talent is capable of undertaking them. Anyone can arrange these things; (for example), one plants trees under the shadow of which he lives more happily and merrily than if he had not (planted them).

COSIMO

I do not want to reply to anything of what you have spoken, but I do want leave to give a judgment on these, which can be easily judged, and I shall address myself to you who accuse those who in serious and important actions are not imitators of the ancients, thinking that in this way I can more easily carry out my intentions. I should want, therefore, to know from you whence it arises that, on the one hand you condemn those who do not imitate the ancients in their actions, on the other hand, in matters of war which is your profession and in which you are judged to be excellent, it is not observed that you have employed any of the ancient methods, or those which have some similarity.

FABRIZIO

You have come to the point where I expected you to, for what I said did not merit any other question, nor did I wish for any other. And although I am able to save myself with a simple excuse, nonetheless I want, for your greater satisfaction and mine, since the season (weather) allows it, to enter into a much longer discussion. Men who want to do something, ought first to prepare themselves with all industry, in order ((when the opportunity is seen)) to be prepared to achieve that which they have proposed. And whenever the preparations are undertaken cautiously, unknown to anyone, no none can be accused of negligence unless he is first discovered by the occasion; in which if it is not then successful, it is seen that either he has not sufficiently prepared himself, or that he has not in some part given thought to it. And as the opportunity has not come to me to be able to show the preparations I would make to bring the military to your ancient organization, and it I have not done so, I cannot be blamed either by you or by others. I believe this excuse is enough to respond to your accusation.

COSIMO

It would be enough if I was certain that the opportunity did not present itself.

FABRIZIO

But because I know you could doubt whether this opportunity had come about or not, I want to discuss at length ((if you will listen to me with patience)) which preparations are necessary to be made first, what occasion needs to arise, what difficulty impedes the preparations from becoming beneficial and the occasion from arriving, and that this is ((which appears a paradox)) most difficult and most easy to do.

COSIMO

You cannot do anything more pleasing for me and for the others than this. But if it is not painful for you to speak, it will never be painful for us to listen. But at this discussion may be long, I want help from these, my friends, and with your permission, and they and I pray you one thing, that you do not become annoyed if we sometimes interrupt you with some opportune question.

FABRIZIO

I am most content that you, Cosimo, with these other young people here, should question me, for I believe that young men will become more familiar with military matters, and will more easily understand what I have to say. The others, whose hair (head) is white and whose blood is icy, in part are enemies of war and in part incorrigible, as those who believe that the times and not the evil ways constrain men to live in such a fashion. So ask anything of me, with assurance and without regard; I desire this, as much because it will afford me a little rest, as because it will give me pleasure not to leave any doubts in your minds. I want to begin from your words, where you said to me that in war ((which is my profession)) I have not employed any of the ancient methods. Upon this I say, that this being a profession by which men of every time were not able to live honestly, it cannot be employed as a profession except by a Republic or a Kingdom; and both of these, if well established, will never allow any of their citizens or subjects to employ it as a profession: for he who practices it will never be judged to be good, as to gain some usefulness from it at any time he must be rapacious, deceitful, violent, and have many qualities, which of necessity, do not make him good: nor can men who employ this as a profession, the great as well as the least, be made otherwise, for this profession does not provide for them in peace. Whence they are obliged, either to hope that there will be no peace or to gain so much for themselves in times of war, that they can provide for themselves in times of peace. And wherever one of these two thoughts exists, it does not occur in a good man; for, from the desire to provide for oneself in every circumstance, robberies, violence and assassinations result, which such soldiers do to friends as well as to enemies: and from not desiring peace, there arises those deceptions which Captains perpetrate upon those whom they lead, because war hardens them: and even if peace occurs frequently, it happens that the leaders, being deprived of their stipends and of their licentious mode of living, raise a flag of piracy, and without any mercy sack a province.

Do you not have within the memory of events of your time, many soldiers in Italy, finding themselves without employment because of the termination of wars, gathered themselves into very troublesome gangs, calling themselves companies, and went about levying tribute on the towns and sacking the country, without there being any remedy able to be applied? Have you not read how the Carthaginian soldiers, when the first war they engaged in with the Romans under Matus and Spendius was ended, tumultuously chose two leaders, and waged a more dangerous war against the Carthaginians than that which they had just concluded with the Romans? And in the time of our fathers, Francesco Sforza, in order to be able to live honorably (comfortably) in times of peace, not only deceived the Milanese, in whose pay he was, but took away their liberty and became their Prince. All the other soldiers of Italy, who have employed the military as their particular profession, have been like this man; and if, through their malignity, they have not become Dukes of Milan, so much more do they merit to be censured; for without such a return ((if their lives were to be examined)), they all have the same cares. Sforza, father of Francesco, constrained Queen Giovanna to throw herself into the arms of the King of Aragon, having abandoned her suddenly, and left her disarmed amid her enemies, only in order to satisfy his ambition of either levying tribute or taking the Kingdom. Braccio, with the same industry, sought to occupy the Kingdom of Naples, and would have succeeded, had he not been routed and killed at Aquilla. Such evils do not result from anything else other than the existence of men who employ the practice of soldiering as their own profession. Do you not have a proverb which strengthens my argument, which says: War makes robbers, and peace hangs them? For those who do not know how to live by another practice, and not finding any one who will support them in that, and not having so much virtu that they know how to come and live together honorably, are forced by necessity to roam the streets, and justice is forced to extinguish them.

COSIMO

You have made me turn this profession (art) of soldiering back almost to nothing, and I had supposed it to be the most excellent and most honorable of any: so that if you do not clarify this better, I will not be satisfied; for if it is as you say, I do not know whence arises the glory of Caesar, Pompey, Scipio, Marcellus, and of so many Roman Captains who are celebrated for their fame as the Gods.

FABRIZIO

I have not yet finished discussing all that I proposed, which included two things: the one, that a good man was not able to undertake this practice because of his profession: the other, that a well established Republic or Kingdom would never permit its subjects or citizens to employ it for their profession. Concerning the first, I have spoken as much as has occurred to me: it remains for me to talk of the second, where I shall reply to this last question of yours, and I say that Pompey and Caesar, and almost all those Captains who were in Rome after the last Carthaginian war, acquired fame as valiant men, not as good men: but those who had lived before them acquired glory as valiant and good men: which results from the fact that these latter did not take up the practice of war as their profession; and those whom I named first as those who employed it as their profession. And while the Republic lived immaculately, no great citizen ever presumed by means of such a practice to enrich himself during (periods of) peace by breaking laws, despoiling the provinces, usurping and tyrannizing the country, and imposing himself in every way; nor did anyone of the lowest fortune think of violating the sacred agreement, adhere himself to any private individual, not fearing the Senate, or to perform any disgraceful act of tyranny in order to live at all times by the profession of war. But those who were Captains, being content with the triumph, returned with a desire for the private life; and those who were members (of the army) returned with a desire to lay down the arms they had taken up; and everyone returned to the art (trade or profession) by which they ordinarily lived; nor was there ever anyone who hoped to provide for himself by plunder and by means of these arts. A clear and evident example of this as it applies to great citizens can be found in the Regent Attilio, who, when he was captain of the Roman armies in Africa, and having almost defeated the Carthaginians, asked the Senate for permission to return to his house to look after his farms which were being spoiled by his laborers. Whence it is clearer than the sun, that if that man had practiced war as his profession, and by means of it thought to obtain some advantage for himself, having so many provinces which (he could) plunder, he would not have asked permission to return to take care of his fields, as each day he could have obtained more than the value of all his possessions. But as these good men, who do not practice war as their profession, do not expect to gain anything from it except hard work, danger, and glory, as soon as they are sufficiently glorious, desire to return to their homes and live from the practice of their own profession. As to men of lower status and gregarious soldiers, it is also true that every one voluntarily withdrew from such a practice, for when he was not fighting would have desired to fight, but when he was fighting wanted to be dismissed. Which illustrates the many ways, and especially in seeing that it was among the first privileges, that the Roman people gave to one of its Citizens, that he should not be constrained unwillingly to fight. Rome, therefore, while she was well organized ((which it was up to the time of the Gracchi)) did not have one soldier who had to take up this practice as a profession, and therefore had few bad ones, and these were severely punished. A well ordered City, therefore, ought to desire that this training for war ought to be employed in times of peace as an exercise, and in times of war as a necessity and for glory, and allow the public only to use it as a profession, as Rome did. And any citizen who has other aims in (using) such exercises is not good, and any City which governs itself otherwise, is not well ordered.

COSIMO

I am very much content and satisfied with what you have said up to now, and this conclusion which you have made pleases me greatly: and I believe it will be true when expected from a Republic, but as to Kings, I do not yet know why I should believe that a King would not want particularly to have around him those who take up such a practice as their profession.

FABRIZIO

A well ordered Kingdom ought so much the more avoid such artifices, for these only are the things which corrupt the King and all the Ministers in a Tyranny. And do not, on the other side, tell me of some present Kingdom, for I will not admit them to be all well ordered Kingdoms; for Kingdoms that are well ordered do not give absolute (power to) Rule to their Kings, except in the armies, for only there is a quick decision necessary, and, therefore, he who (rules) there must have this unique power: in other matters, he cannot do anything without counsel, and those who counsel him have to fear those whom he may have near him who, in times of peace, desire war because they are unable to live without it. But I want to dwell a little longer on this subject, and look for a Kingdom totally good, but similar to those that exist today, where those who take up the profession of war for themselves still ought to be feared by the King, for the sinews of armies without any doubt are the infantry. So that if a King does not organize himself in such a way that his infantry in time of peace are content to return to their homes and live from the practice of their own professions, it must happen of necessity that he will be ruined; for there is not to be found a more dangerous infantry than that which is composed of those who make the waging of war their profession; for you are forced to make war always, or pay them always, or to risk the danger that they take away the Kingdom from you. To make war always is not possible: (and) one cannot pay always; and, hence, that danger is run of losing the State. My Romans ((as I have said)), as long as they were wise and good, never permitted that their citizens should take up this practice as their profession, notwithstanding that they were able to raise them at all times, for they made war at all times: but in order to avoid the harm which this continuous practice of theirs could do to them, since the times did not change, they changed the men, and kept turning men over in their legions so that every fifteen years they always completely re-manned them: and thus they desired men in the flower of their age, which is from eighteen to thirty five years, during which time their legs, their hands, and their eyes, worked together, nor did they expect that their strength should decrease in them, or that malice should grow in them, as they did in corrupt times.

Ottavianus first, and then Tiberius, thinking more of their own power than the public usefulness, in order to rule over the Roman people more easily, begun to disarm them and to keep the same armies continually at the frontiers of the Empire. And because they did not think it sufficient to hold the Roman People and the Senate in check, they instituted an army called the Praetorian (Guard), which was kept near the walls of Rome in a fort adjacent to that City. And as they now begun freely to permit men assigned to the army to practice military matters as their profession, there soon resulted that these men became insolent, and they became formidable to the Senate and damaging to the Emperor. Whence there resulted that many men were killed because of their insolence, for they gave the Empire and took it away from anyone they wished, and it often occurred that at one time there were many Emperors created by the several armies. From which state of affairs proceeded first the division of the Empire and finally its ruin. Kings ought, therefore, if they want to live securely, have their infantry composed of men, who, when it is necessary for him to wage war, will willingly go forth to it for love of him, and afterwards when peace comes, more willingly return to their homes; which will always happen if he selects men who know how to live by a profession other than this. And thus he ought to desire, with the coming of peace, that his Princes return to governing their people, gentlemen to the cultivation of their possessions, and the infantry to their particular arts (trades or professions); and everyone of these will willingly make war in order to have peace, and will not seek to disturb the peace to have war.

COSIMO

Truly, this reasoning of yours appears to me well considered: nonetheless, as it is almost contrary to what I have thought up to now, my mind is not yet purged of every doubt. For I see many Lords and Gentlemen who provide for themselves in times of peace through the training for war, as do your equals who obtain provisions from Princes and the Community. I also see almost all the men at arms remaining in the garrisons of the city and of the fortresses. So that it appears to me that there is a long time of peace for everyone.

FABRIZIO

I do not believe that you believe this, that everyone has a place in time of peace; for other reasons can be cited for their being stationed there, and the small number of people who remain in the places mentioned by you will answer your question. What is the proportion of infantry needed to be employed in time of war to that in peace? for while the fortresses and the city are garrisoned in times of peace, they are much more garrisoned in times of war; to this should be added the soldiers kept in the field who are a great number, but all of whom are released in time of peace. And concerning the garrisons of States, who are a small number, Pope Julius and you have shown how much they are to be feared who do not know any other profession than war, as you have taken them out of your garrisons because of their insolence, and placed the Swiss there, who are born and raised under the laws and are chosen by the community in an honest election; so do not say further that in peace there is a place for every man. As to the men at arms continued in their enlistment in peace time, the answer appears more difficult. Nonetheless, whoever considers everything well, will easily find the answer, for this thing of keeping on the men at arms is a corrupt thing and not good. The reason is this; as there are men who do not have any art (trade or profession), a thousand evils will arise every day in those States where they exist, and especially so if they were to be joined by a great number of companions: but as they are few, and unable by themselves to constitute an army, they therefore, cannot do any serious damage. Nonetheless, they have done so many times, as I said of Francesco and of Sforza, his father, and of Braccio of Perugia. So I do not approve of this custom of keeping men at arms, both because it is corrupt and because it can cause great evils.

COSIMO

Would you do without them?, or if you keep them, how would you do so?

FABRIZIO

By means of an ordinance, not like those of the King of France, because they are as dangerous and insolent as ours, but like those of the ancients, who created horsemen (cavalry) from their subjects, and in times of peace sent them back to their homes to live from the practice of their own profession, as I shall discuss at length before I finish this discussion. So, if this part of the army can now live by such a practice even when there is peace, it stems from a corrupt order. As to the provisions that are reserved for me and the other leaders, I say to you that this likewise is a most corrupt order, for a wise Republic ought not to give them to anyone, rather it ought to employ its citizens as leaders in war, and in time of peace desire that they return to their professions. Thus also, a wise King ought not to give (provisions) to them, or if he does give them, the reasons ought to be either as a reward for some excellent act, or in order to avail himself of such a man in peace as well as in war. And because you have mentioned me, I want the example to include me, and I say I have never practiced war as a profession, for my profession is to govern my subjects, and defend them, and in order to defend them, I must love peace but know how to make war; and my King does not reward and esteem me so much for what I know of war, as because I know also how to counsel him in peace. Any King ought not, therefore, to want to have next to him anyone who is not thusly constituted, if he is wise and wants to govern prudently; for if he has around him either too many lovers of peace or too many lovers of war, they will cause him to err. I cannot, in this first discussion of mine and according to my suggestion, say otherwise, and if this is not enough for you, you must seek one which satisfies you better. You can begin to recognize how much difficulty there is in bringing the ancient methods into modern wars, and what preparations a wise man must make, and what opportunities he can hope for to put them into execution. But little by little you will know these things better if the discussion on bringing any part of the ancient institutions to the present order of things does not weary you.

COSIMO

If we first desired to hear your discussion of these matters, truly what you have said up to now redoubles that desire. We thank you, therefore, for what we have had and ask you for the rest.

FABRIZIO

Since this is your pleasure, I want to begin to treat of this matter from the beginning being able in that way to demonstrate it more fully, so that it may be better understood. The aim of those who want to make war is to be able to combat in the field with every (kind) of enemy, and to be able to win the engagement. To want to do this, they must raise an army. In raising an army, it is necessary to find men, arm them, organize them, train them in small and large (battle) orders, lodge them, and expose them to the enemy afterwards, either at a standstill or while marching. All the industry of war in the field is placed in these things, which are the more necessary and honored (in the waging of war). And if one does well in offering battle to the enemy, all the other errors he may make in the conduct of the war are supportable: but if he lacks this organization, even though he be valiant in other particulars, he will never carry on a war to victory (and honor). For, as one engagement that you win cancels out every other bad action of yours, so likewise, when you lose one, all the things you have done well before become useless. Since it is necessary, therefore, first to find men, you must come to the Deletto (Draft) of them, as thus the ancients called it, and which we call Scelta (Selection): but in order to call it by a more honored name, I want us to preserve the name of Deletto. Those who have drawn up regulations for war want men to be chosen from temperate countries as they have spirit and are prudent; for warm countries give rise to men who are prudent but not spirited, and cold (countries) to men who are spirited but not prudent. This regulation is drawn up well for one who is the Prince of all the world, and is therefore permitted to draw men from those places that appear best to him: but wanting to draw up a regulation that anyone can use, one must say that every Republic and every Kingdom ought to take soldiers from their own country, whether it is hot, cold, or temperate. For, from ancient examples, it is seen that in every country, good soldiers are made by training; because where nature is lacking, industry supplies it, which, in this case, is worth more than nature: And selecting them from another place cannot be called Deletto, because Deletto means to say to take the best of a province, and to have the power to select as well those who do not want to fight as those who do want to. This Deletto therefore, cannot be made unless the places are subject to you; for you cannot take whoever you want in the countries that are not yours, but you need to take those who want to come.

COSIMO

And of those who want to come, it can even be said, that they turn and leave you, and because of this, it can then be called a Deletto.

FABRIZIO

In a certain way, you say what is true: but consider the defects that such as Deletto has in itself, for often it happens that it is not a Deletto. The first thing (to consider), is that those who are not your subjects and do not willingly want to fight, are not of the best, rather they are of the worst of a province; for if any are troublesome, idle, without restraint, without religion, subject to the rule of the father, blasphemous, gamblers, and in every way badly brought up, they are those who want to fight, (and) these habits cannot be more contrary to a true and good military life. When there are so many of such men offered to you that they exceed the number you had designated, you can select them; but if the material is bad, it is impossible for the Deletto to be good: but many times it happens that they are not so many as (are needed) to fill the number you require: so that being forced to take them all, it results that it can no longer be called the making of a Deletto, but in enlisting of infantry. The armies of Italy and other places are raised today with these evils, except in Germany, where no one is enlisted by command of the Prince, but according to the wishes of those who want to fight. Think, therefore, what methods of those ancients can now be introduced in an army of men put together by similar means.

COSIMO

What means should be taken therefore?

FABRIZIO

What I have just said: select them from your own subjects, and with the authority of the Prince.

COSIMO

Would you introduce any ancient form in those thus selected?

FABRIZIO

You know well it would be so; if it is a Principality, he who should command should be their Prince or an ordinary Lord; or if it is a Republic, a citizen who for the time should be Captain: otherwise it is difficult to do the thing well.

COSIMO

Why?

FABRIZIO

I will tell you in time: for now, I want this to suffice for you, that it cannot be done well in any other way.

COSIMO

If you have, therefore, to make ibis Deletto in your country, whence do you judge it better to draw them, from the City or the Countryside?

FABRIZIO

Those who have written of this all agree that it is better to select them from the Countryside, as they are men accustomed to discomfort, brought up on hard work, accustomed to be in the sun and avoid the shade, know how to handle the sword, dig a ditch, carry a load, and are without cunning or malice. But on this subject, my opinion would be, that as soldiers are of two kinds, afoot and on horseback, that those afoot be selected from the Countryside, and those on horseback from the City.

COSIMO

Of what age would you draw them?

FABRIZIO

If I had to raise an (entirely) new army, I would draw them from seventeen to forty years of age; if the army already exists and I had to replenish it, at seventeen years of age always.

COSIMO

I do not understand this distinction well.

FABRIZIO

I will tell you: if I should have to organize an army where there is none, it would be necessary to select all those men who were more capable, as long as they were of military age, in order to instruct them as I would tell them: but if I should have to make the Deletto in places where the army was (already) organized, in order to supplement it, I would take those of seventeen years of age, because the others having been taken for some time would have been selected and instructed.

COSIMO

Therefore you would want to make an ordinance similar to that which exists in our countries.

FABRIZIO

You say well: it is true that I would arm them, captain them, train them, and organize them, in a way which I do not know whether or not you have organized them similarly.

COSIMO

Therefore you praise the ordinance?

FABRIZIO

Why would you want me to condemn it?

COSIMO

Because many wise men have censured it.

FABRIZIO

You say something contrary, when you say a wise man censured the ordinance: for he can be held a wise man and to have censured them wrongly.

COSIMO

The wrong conclusion that he has made will always cause us to have such a opinion.

FABRIZIO

Watch out that the defect is not yours, but his: as that which you recognized before this discussion furnishes proof.

COSIMO

You do a most gracious thing. But I want to tell you that you should be able to justify yourself better in that of which those men are accused. These men say thusly: either that it is useless and our trusting in it will cause us to lose the State: or it is of virtue, and he who governs through it can easily deprive her of it. They cite the Romans, who by their own arms lost their liberty: They cite the Venetians and the King of France, of whom they say that the former, in order not to obey one of its Citizens employed the arms of others, and the King disarmed his People so as to be able to command them more easily. But they fear the uselessness of this much more; for which uselessness they cite two principal reasons: the one, because they are inexpert; the other, for having to fight by force: because they say that they never learn anything from great men, and nothing good is ever done by force.

FABRIZIO

All the reasons that you mention are from men who are not far sighted, as I shall clearly show. And first, as to the uselessness, I say to you that no army is of more use than your own, nor can an army of your own be organized except in this way. And as there is no debating over this, which all the examples of ancient history does for us, I do not want to lose time over it. And because they cite inexperience and force, I say ((as it is true)) that inept experience gives rise to little spirit (enthusiasm) and force makes for discontent: but experience and enthusiasm gains for themselves the means for arming, training, and organizing them, as you will see in the first part of this discussion. But as to force, you must understand that as men are brought to the army by commandment of the Prince, they have to come, whether it is entirely by force or entirely voluntarily: for if it were entirely from desire, there would not be a Deletto as only a few of them would go; so also, the (going) entirely by force would produce bad results; therefore, a middle way ought to be taken where neither the entirely forced or entirely voluntarily (means are used), but they should come, drawn by the regard they have for the Prince, where they are more afraid of his anger than the immediate punishment: and it will always happen that there will be a compulsion mixed with willingness, from which that discontent cannot arise which causes bad effects. Yet I do not claim that an army thus constituted cannot be defeated; for many times the Roman armies were overcome, and the army of Hannibal was defeated: so that it can be seen that no army can be so organized that a promise can be given that it cannot be routed. These wise men of yours, therefore, ought not measure this uselessness from having lost one time, but to believe that just as they can lose, so too they can win and remedy the cause of the defeat. And if they should look into this, they will find that it would not have happened because of a defect in the means, but of the organization which was not sufficiently perfect. And, as I have said, they ought to provide for you, not by censuring the organization, but by correcting it: as to how this ought to be done, you will come to know little by little.

As to being apprehensive that such organization will not deprive you of the State by one who makes himself a leader, I reply, that the arms carried by his citizens or subjects, given to them by laws and ordinances, never do him harm, but rather are always of some usefulness, and preserve the City uncorrupted for a longer time by means of these (arms), than without (them). Rome remained free four hundred years while armed: Sparta eight hundred: Many other Cities have been dis-armed, and have been free less than forty years; for Cities have need of arms, and if they do not have arms of their own, they hire them from foreigners, and the arms of foreigners more readily do harm to the public good than their own; for they are easier to corrupt, and a citizen who becomes powerful can more readily avail himself, and can also manage the people more readily as he has to oppress men who are disarmed. In addition to this, a City ought to fear two enemies more than one. One which avails itself of foreigners immediately has to fear not only its citizens, but the foreigners that it enlists; and, remembering what I told you a short while ago of Francesco Sforza, (you will see that) that fear ought to exist. One which employs its own arms, has not other fear except of its own Citizens. But of all the reasons which can be given, I want this one to serve me, that no one ever established any Republic or Kingdom who did not think that it should be defended by those who lived there with arms: and if the Venetians had been as wise in this as in their other institutions, they would have created a new world Kingdom; but who so much more merit censure, because they had been the first who were armed by their founders. And not having dominion on land, they armed themselves on the sea, where they waged war with virtu, and with arms in hand enlarged their country. But when the time came when they had to wage war on land to defend Venice and where they ought to have sent their own citizens to fight (on land), they enlisted as their captain (a foreigner), the Marquis of Mantua. This was the sinister course which prevented them from rising to the skies and expanding. And they did this in the belief that, as they knew how to wage war at sea, they should not trust themselves in waging it on land; which was an unwise belief (distrust), because a Sea captain, who is accustomed to combat with winds, water, and men, could more easily become a Captain on land where the combat is with men only, than a land Captain become a sea one. And my Romans, knowing how to combat on land and not on the sea, when the war broke out with the Carthaginians who were powerful on the sea, did not enlist Greeks or Spaniards experienced at sea, but imposed that change on those citizens they sent (to fight) on land, and they won. If they did this in order that one of their citizens should not become Tyrant, it was a fear that was given little consideration; for, in addition to the other reasons mentioned a short while ago concerning such a proposal, if a citizen (skilled) in (the use of) arms at sea had never been made a Tyrant in a City situated in the sea, so much less would he be able to do this if he were (skilled) in (the use of arms) on land. And, because of this, they ought to have seen that arms in the hands of their own citizens could not create Tyrants, but the evil institutions of a Government are those which cause a City to be tyrannized; and, as they had a good Government, did not have to fear arms of their own citizens. They took an imprudent course, therefore, which was the cause of their being deprived of much glory and happiness. As to the error which the King of France makes in not having his people disciplined to war, from what has been cited from examples previously mentioned, there is no one ((devoid of some particular passion of theirs)) who does not judge this defect to be in the Republic, and that this negligence alone is what makes it weak. But I have made too great a digression and have gotten away from my subject: yet I have done this to answer you and to show you, that no reliance can be had on arms other than ones own, and ones own arms cannot be established otherwise than by way of an ordinance, nor can forms of armies be introduced in any place, nor military discipline instituted. If you have read the arrangements which the first Kings made in Rome, and most especially of Servius Tullus, you will find that the institution of classes is none other than an arrangement to be able quickly to put together an army for the defense of that City. But turning to our Deletto, I say again, that having to replenish an established (old) organization, I would take the seventeen year olds, but having to create a new one, I would take them of every age between seventeen and forty in order to avail myself of them quickly.

COSIMO

Would you make a difference of what profession (art) you would choose them from?

FABRIZIO

These writers do so, for they do not want that bird hunters, fishermen, cooks, procurers, and anyone who makes amusement his calling should be taken, but they want that, in addition to tillers of the soil, smiths and blacksmiths, carpenters, butchers, hunters, and such like, should be taken. But I would make little difference in conjecturing from his calling how good the man may be, but how much I can use him with the greatest usefulness. And for this reason, the peasants, who are accustomed to working the land, are more useful than anyone else, for of all the professions (arts), this one is used more than any other in the army: After this, are the forgers (smiths), carpenters, blacksmiths, shoemakers; of whom it is useful to have many, for their skills succeed in many things, as they are a very good thing for a soldier to have, from whom you draw double service.

COSIMO

How are those who are or are not suitable to fight chosen?

FABRIZIO

I want to talk of the manner of selecting a new organization in order to make it afterwards into an army; which yet also apply in the discussion of the selection that should be made in re-manning an old (established) organization. I say, therefore, that how good the man is that you have to select as a soldier is recognized either from his experience, shown by some excellent deeds of his, or by conjecture. The proof of virtu cannot be found in men who are newly selected, and who never before have been selected; and of the former, few or none are found in an organization which is newly established. It is necessary, therefore, lacking experience to have recourse to conjecture, which is derived from their age, profession, and physical appearance. The first two have been discussed: it remains to talk of the third. And yet I say that some have wanted that the soldier be big, among whom was Pyrrhus: Some others have chosen them only from the strength of the body, as Caesar did: which strength of body is conjectured from the composition of the members and the gracefulness of aspect. And yet some of those who write say that he should have lively and merry eyes, a nervy neck, a large breast, muscular arms, long fingers, a small stomach, round hips, sleek legs and feet: which parts usually render a man strong and agile, which are the two things sought above everything else in a soldier. He ought, above all, to have regard for his habits and that there should be in him a (sense of) honesty and shame, otherwise there will be selected only an instrument of trouble and a beginning of corruption; for there is no one who believes that in a dishonest education and in a brutish mind, there can exist some virtu which in some part may be praiseworthy. Nor does it appear to me superfluous, rather I believe it necessary, in order for you to understand better the importance of this selection, to tell you the method that the Roman Consuls at the start of their Magistracy observed in selecting the Roman legions. In which Deletto, because those who had to be selected were to be a mixture of new and veteran men ((because of the continuing wars)), they proceeded from experience with regard to the old (veteran) men, and from conjecture with regard to the new. And this ought to be noted, that these Deletti are made, either for immediate training and use, or for future employment.

I have talked, and will talk, of those that are made for future employment, because my intention is to show you how an army can be organized in countries where there is no military (organization), in which countries I cannot have Deletti in order to make use of them. But in countries where it is the custom to call out armies, and by means of the Prince, these (Deletti) exist, as was observed at Rome and is today observed among the Swiss. For in these Deletti, if they are for the (selection of) new men, there are so many others accustomed to being under military orders, that the old (veteran) and new, being mixed together, make a good and united body. Notwithstanding this, the Emperors, when they began to hold fixed the (term of service of the) soldiers, placed new men in charge over the soldiers, whom they called Tironi, as teachers to train them, as is seen in the life of the Emperor Maximus: which thing, while Rome was free, was instituted, not in the army, but within the City: and as the military exercises where the young men were trained were in the City, there resulted that those then chosen to go to war, being accustomed in the method of mock warfare, could easily adapt themselves to real war. But afterwards, when these Emperors discontinued these exercises, it was necessary to employ the methods I have described to you. Arriving, therefore, at the methods of the Roman Selection, I say that, as soon as the Roman Consuls, on whom was imposed the carrying on of the war, had assumed the Magistracy, in wanting to organize their armies ((as it was the custom that each of them had two legions of Roman men, who were the nerve (center) of their armies)), created twenty four military Tribunes, proposing six for each legion, who filled that office which today is done by those whom we call Constables. After they had assembled all the Roman men adept at carrying arms, and placed the Tribunes of each legion apart from each of the others. Afterwards, by lot they drew the Tribes, from which the first Selection was to be made, and of that Tribe they selected four of their best men, from whom one was selected by the Tribunes of the first legion, and of the other three, one was selected by the Tribunes of the second legion; of the other two, one was selected by the Tribunes of the third, and that last belonged to the fourth legion. After these four, four others were selected, of whom the first man was selected by the Tribunes of the second legion, the second by those of the third, the third by those of the fourth, the fourth remained to the first. After, another four were chosen: the first man was selected by the (Tribunes of the) third (legion), the second by the fourth, the third by the first, the fourth remained to the second. And thus this method of selection changed successively, so that the selection came to be equal, and the legions equalized. And as we said above, this was done where the men were to be used immediately: and as it was formed of men of whom a good part were experienced in real warfare, and everyone in mock battles, this Deletto was able to be based on conjecture and experience. But when a new army was to be organized and the selection made for future employment, this Deletto cannot be based except on conjecture, which is done by age and physical appearance.

COSIMO

I believe what you have said is entirely true: but before you pass on to other discussion, I want to ask about one thing which you have made me remember, when you said that the Deletto which should be made where these men are not accustomed to fighting should be done by conjecture: for I have heard our organization censured in many of its parts, and especially as to number; for many say that a lesser number ought to be taken, of whom those that are drawn would be better and the selection better, as there would not be as much hardship imposed on the men, and some reward given them, by means of which they would be more content and could be better commanded. Whence I would like to know your opinion on this part, and if you preferred a greater rather than a smaller number, and what methods you would use in selecting both numbers.

FABRIZIO

Without doubt the greater number is more desirable and more necessary than the smaller: rather, to say better, where a great number are not available, a perfect organization cannot be made, and I will easily refute all the reasons cited in favor of this. I say, therefore, first, that where there are many people, as there are for example in Tuscany, does not cause you to have better ones, or that the Deletto is more selective; for desiring in the selection of men to judge them on the basis of experience, only a very few would probably be found in that country who would have had this experience, as much because few have been in a war, as because of those few who have been, very few have ever been put to the test, so that because of this they merit to be chosen before the others: so that whoever is in a similar situation should select them, must leave experience to one side and take them by conjecture: and if I were brought to such a necessity, I would want to see, if twenty young men of good physical appearance should come before me, with what rule I ought to take some or reject some: so that without doubt I believe that every man will confess that it is a much smaller error to take them all in arming and training them, being unable to know (beforehand) which of them are better, and to reserve to oneself afterwards to make a more certain Deletto where, during the exercises with the army, those of greater courage and vitality may be observed. So that, considering everything, the selection in this case of a few in order to have them better, is entirely false. As to causing less hardship to the country and to the men, I say that the ordinance, whether it is bad or insufficient, does not cause any hardship: for this order does not take men away from their business, and does not bind them so that they cannot go to carry out their business, because it only obliges them to come together for training on their free days, which proposition does not do any harm either to the country or the men; rather, to the young, it ought to be delightful, for where, on holidays they remain basely indolent in their hangouts, they would now attend these exercises with pleasure, for the drawing of arms, as it is a beautiful spectacle, is thus delightful to the young men. As to being able to pay (more to) the lesser number, and thereby keeping them more content and obedient, I reply, that no organization of so few can be made, who are paid so continually, that their pay satisfies them. For instance, if an army of five thousand infantry should be organized, in wanting to pay them so that it should be believed they would be contented, they must be given at least ten thousand ducats a month. To begin with, this number of infantry is not enough to make an army, and the payment is unendurable to a State; and on the other hand, it is not sufficient to keep the men content and obligated to respect your position. So that in doing this although much would be spent, it would provide little strength, and would not be sufficient to defend you, or enable you to undertake any enterprise. If you should give them more, or take on more, so much more impossible would it be for you to pay them: if you should give them less, or take on fewer, so much less would be content and so much less useful would they be to you. Therefore, those who consider things which are either useless or impossible. But it is indeed necessary to pay them when they are levied to send to war.

But even if such an arrangement should give some hardship to those enrolled in it in times of peace, which I do not see, they are still recompensed by all those benefits which an army established in a City bring; for without them, nothing is secure. I conclude that whoever desires a small number in order to be able to pay them, or for any other reason cited by you, does not know (what he is doing); for it will also happen, in my opinion, that any number will always diminish in your hands, because of the infinite impediments that men have; so that the small number will succeed at nothing. However, when you have a large organization, you can at your election avail yourself of few or of many. In addition to this, it serves you in fact and reputation, for the large number will always give you reputation. Moreover, in creating the organization, in order to keep men trained, if you enroll a small number of men in many countries, and the armies are very distant from each other, you cannot without the gravest injury to them assemble them for (joint) exercises, and without this training the organization is useless, as will be shown in its proper place.

COSIMO

What you have said is enough on my question: but I now desire that you resolve another doubt for me. There are those who say that such a multitude of armed men would cause confusion, trouble, and disorder in the country.

FABRIZIO

This is another vain opinion for the reason I will tell you. These organized under arms can cause disorders in two ways: either among themselves, or against others; both of these can be obviated where discipline by itself should not do so: for as to troubles among themselves, the organization removes them, not brings them up, because in the organization you give them arms and leaders. If the country where you organize them is so unwarlike that there are not arms among its men, and so united that there are no leaders, such an organization will make them more ferocious against the foreigner, but in no way will make it more disunited, because men well organized, whether armed or unarmed, fear the laws, and can never change, unless the leaders you give them cause a change; and I will later tell you the manner of doing this. But if the country where you have organized an army is warlike and disunited, this organization alone is reason enough to unite them, for these men have arms and leaders for themselves: but the arms are useless for war, and the leaders causes of troubles; but this organization gives them arms useful for war, and leaders who will extinguish troubles; for as soon as some one is injured in that country, he has recourse to his (leader) of the party, who, to maintain his reputation, advises him to avenge himself, (and) not to remain in peace. The public leader does the contrary. So that by this means, the causes for trouble are removed, and replaced by those for union; and provinces which are united but effeminate (unwarlike) lose their usefulness but maintain the union, while those that are disunited and troublesome remain united; and that disordinate ferocity which they usually employ, is turned to public usefulness.

As to desiring that they do us injury against others, it should be kept in mind that they cannot do this except by the leaders who govern them. In desiring that the leaders do not cause disorders, it is necessary to have care that they do not acquire too much authority over them. And you have to keep in mind that this authority is acquired either naturally or by accident: And as to nature, it must be provided that whoever is born in one place is not put in charge of men enrolled in another place, but is made a leader in those places where he does not have any natural connections. As to accidents, the organization should be such that each year the leaders are exchanged from command to command; for continuous authority over the same men generates so much unity among them, which can easily be converted into prejudice against the Prince. As to these exchanges being useful to those who have employed them, and injurious to those who have not observed them, is known from the example of the Kingdom of Assyria and from the Empire of the Romans, in which it is seen that the former Kingdom endured a thousand years without tumult and without civil war; which did not result from anything else than the exchanges of those Captains, who were placed in charge of the care of the armies, from place to place every year. Nor, for other reasons, (did it result) in the Roman Empire; once the blood (race) of Caesar was extinguished, so many civil wars arose among the Captains of the armies, and so many conspiracies of the above mentioned Captains against the Emperors, resulting from the continuing of those Captains in their same Commands. And if any of those Emperors, and any who later held the Empire by reputation, such as Hadrian, Marcus, Severus, and others like them, would have observed such happenings, and would have introduced this custom of exchanging Captains in that Empire, without doubt they would have made it more tranquil and lasting; for the Captains would have had fewer opportunities for creating tumults, and the Emperors fewer causes to fear them, and the Senate, when there was a lack in the succession, would have had more authority in the election of Emperors, and consequently, better conditions would have resulted. But the bad customs of men, whether from ignorance or little diligence, or from examples of good or bad, are never put aside.

COSIMO

I do not know if, with my question, I have gone outside the limits you set; for from the Deletto we have entered into another discussion, and if I should not be excused a little, I shall believe I merit some reproach.

FABRIZIO

This did us no harm; for all this discussion was necessary in wanting to discuss the Organization (of an Army), which, being censured by many, it was necessary to explain it, if it is desired that this should take place before the Deletto. And before I discuss the other parts, I want to discuss the Deletto for men on horseback. This (selection) was done by the ancients from among the more wealthy, having regard both for the age and quality of the men, selecting three hundred for each legion: so that the Roman cavalry in every Consular army did not exceed six hundred.

COSIMO

Did you organize the cavalry in order to train them at home and avail yourself of them in the future?

FABRIZIO

Actually it is a necessity and cannot be done otherwise, if you want to have them take up arms for you, and not to want to take them away from those who make a profession of them.

COSIMO

How would you select them?

FABRIZIO

I would imitate the Romans: I would take the more wealthy, and give them leaders in the same manner as they are given to others today, and I would arm them, and train them.

COSIMO

Would it be well to give these men some provision?

FABRIZIO

Yes, indeed: but only as much as is necessary to take care of the horse; for, as it brings an expense to your subjects, they could complain of you. It would be necessary, therefore, to pay them for the horse and its upkeep.

COSIMO

How many would you make? How would you arm them?

FABRIZIO

You pass into another discussion. I will tell you in its place, which will be when I have said how the infantry ought to be armed, and how they should prepare for an engagement.

I believe that it is necessary, once the men are found, to arm them; and in wanting to do this, I believe it is necessary to examine what arms the ancients used, and from them select the best. The Romans divided their infantry into the heavily and lightly armed. The light armed they gave the name Veliti. Under this name they included all those who operated with the sling, cross-bow, and darts: and the greater part of them carried a helmet (head covering) and a shield on the arm for their defense. These men fought outside the regular ranks, and apart from the heavy armor, which was a Casque that came up to the shoulders, they also carried a Cuirass which, with the skirt, came down to the knees, and their arms and legs were covered by shin-guards and bracelets; they also carried a shield on the arm, two arms in length and one in width, which had an iron hoop on it to be able to sustain a blow, and another underneath, so that in rubbing on the ground, it should not be worn out. For attacking, they had cinched on their left side a sword of an arm and a half length, and a dagger on the right side. They carried a spear, which they called Pilus, and which they hurled at the enemy at the start of a battle. These were the important Roman arms, with which they conquered the world. And although some of the ancient writers also gave them, in addition to the aforementioned arms, a shaft in the hand in the manner of a spit, I do not know how a staff can be used by one who holds a shield, for in managing it with two hands it is impeded by the shield, and he cannot do anything worthwhile with one hand because of its heaviness. In addition to this, to combat in the ranks with the staff (as arms) is useless, except in the front rank where there is ample space to deploy the entire staff, which cannot be done in the inner ranks, because the nature of the battalions ((as I will tell you in their organization)) is to press its ranks continually closer together, as this is feared less, even though inconvenient, than for the ranks to spread further apart, where the danger is most apparent. So that all the arms which exceed two arms in length are useless in tight places; for if you have a staff and want to use it with both hands, and handled so that the shield should not annoy you, you cannot attack an enemy with it who is next to you. If you take it in one hand in order to serve yourself of the shield, you cannot pick it up except in the middle, and there remains so much of the staff in the back part, that those who are behind impede you in using it. And that this is true, that the Romans did not have the staff, or, having it, they valued it little, you will read in all the engagements noted by Titus Livius in his history, where you will see that only very rarely is mention made of the shaft, rather he always says that, after hurling the spears, they put their hands on the sword. Therefore I want to leave this staff, and relate how much the Romans used the sword for offense, and for defense, the shield together with the other arms mentioned above.

The Greeks did not arm so heavily for defense as did the Romans, but in the offense relied more on this staff than on the sword, and especially the Phalanxes of Macedonia, who carried staffs which they called Sarisse, a good ten arms in length, with which they opened the ranks of the enemy and maintained order in the Phalanxes. And although other writers say they also had a shield, I do not know ((for the reasons given above)) how the Sarisse and the shield could exist together. In addition to this, in the engagement that Paulus Emilius had with Perseus, King of Macedonia, I do not remember mention being made of shields, but only of the Sarisse and the difficulty the Romans had in overcoming them. So that I conjecture that a Macedonian Phalanx was nothing else than a battalion of Swiss is today, who have all their strength and power in their pikes. The Romans ((in addition to the arms)) ornamented the infantry with plumes; which things make the sight of an army beautiful to friends, and terrible to the enemy. The arms for men on horseback in the original ancient Roman (army) was a round shield, and they had the head covered, but the rest (of the body) without armor. They had a sword and a staff with an iron point, long and thin; whence they were unable to hold the shield firm, and only make weak movements with the staff, and because they had no armor, they were exposed to wounds. Afterwards, with time, they were armed like the infantry, but the shield was much smaller and square, and the staff more solid and with two iron tips, so that if the one side was encumbered, they could avail themselves of the other. With these arms, both for the infantry and the cavalry, my Romans occupied all the world, and it must be believed, from the fruits that are observed, that they were the best armed armies that ever existed.

And Titus Livius, in his histories, gives many proofs, where, in coming to the comparison with enemy armies, he says, "but the Romans were superior in virtu, kinds of arms, and discipline". And, therefore, I have discussed more in particular the arms of the victors than those of the losers. It appears proper to me to discuss only the present methods of arming. The infantry have for their defense a breast plate of iron, and for offense a lance nine armlengths long, which they call a pike, and a sword at their side, rather round in the point than sharp. This is the ordinary armament of the infantry today, for few have their arms and shins (protected by) armor, no one the head; and those few carry a halberd in place of a pike, the shaft of which ((as you know)) is three armlengths long, and has the iron attached as an axe. Among them they have three Scoppettieri (Exploders, i.e., Gunners), who, with a burst of fire fill that office which anciently was done by slingers and bow-men. This method of arming was established by the Germans, and especially by the Swiss, who, being poor and wanting to live in freedom, were, and are, obliged to combat with the ambitions of the Princes of Germany, who were rich and could raise horses, which that people could not do because of poverty: whence it happened that being on foot and wanting to defend themselves from enemies who were on horseback, it behooved them to search the ancient orders and find arms which should defend them from the fury of horses. This necessity has caused them to maintain or rediscover the ancient orders, without which, as every prudent man affirms, the infantry is entirely useless. They therefore take up pikes as arms, which are most useful not only in sustaining (the attacks of) horses, but to overcome them. And because of the virtu of these arms and ancient orders, the Germans have assumed so much audacity, that fifteen or twenty thousand of them would assault any great number of horse, and there have been many examples of this seen in the last twenty five years. And this example of their virtu founded on these arms and these orders have been so powerful, that after King Charles passed into Italy, every nation has imitated them: so that the Spanish armies have come into a very great reputation.

COSIMO

What method of arms do you praise more, this German one or the ancient Roman?

FABRIZIO

The Roman without any doubt, and I will tell you the good and the bad of one and the other. The German infantry can sustain and overcome the cavalry. They are more expeditious in marching and in organizing themselves, because they are not burdened with arms. On the other hand, they are exposed to blows from near and far because of being unarmed. They are useless in land battles and in every fight where there is stalwart resistance. But the Romans sustained and overcame the cavalry, as these (Germans) do. They were safe from blows near and far because they were covered with armor. They were better able to attack and sustain attacks having the shields. They could more actively in tight places avail themselves of the sword than these (Germans) with the pike; and even if the latter had the sword, being without a shield, they become, in such a case, (equally) useless. They (the Romans) could safely assault towns, having the body covered, and being able to cover it even better with the shield. So that they had no other inconvenience than the heaviness of the arms (armor) and the annoyance of having to carry them; which inconveniences they overcame by accustoming the body to hardships and inducing it to endure hard work. And you know we do not suffer from things to which we are accustomed. And you must understand this, that the infantry must be able to fight with infantry and cavalry, and those are always useless who cannot sustain the (attacks of the) cavalry, or if they are able to sustain them, nonetheless have fear of infantry who are better armed and organized than they. Now if you will consider the German and the Roman infantry, you will find in the German ((as we have said)) the aptitude of overcoming cavalry, but great disadvantages when fighting with an infantry organized as they are, and armed as the Roman. So that there will be this advantage of the one over the other, that the Romans could overcome both the infantry and the cavalry, and the Germans only the cavalry.

COSIMO

I would desire that you give some more particular example, so that we might understand it better.

FABRIZIO

I say thusly, that in many places in our histories you will find the Roman infantry to have defeated numberless cavalry, but you will never find them to have been defeated by men on foot because of some defect they may have had in their arms or because of some advantage the enemy had in his. For if their manner of arming had been defective, it was necessary for them to follow one of two courses: either when they found one who was better armed than they, not to go on further with the conquest, or that they take up the manner of the foreigner, and leave off theirs: and since neither ensued, there follows, what can be easily conjectured, that this method of arming was better than that of anyone else. This has not yet occurred with the German infantry; for it has been seen that anytime they have had to combat with men on foot organized and as obstinate as they, they have made a bad showing; which results from the disadvantage they have in trying themselves against the arms of the enemy. When Filippo Visconti, Duke of Milan, was assaulted by eighteen thousand Swiss, he sent against them Count Carmingnuola, who was his Captain at that time. This man with six thousand cavalry and a few infantry went to encounter them, and, coming hand to hand with them, was repulsed with very great damage. Whence Carmingnuola as a prudent man quickly recognized the power of the enemy arms, and how much they prevailed against cavalry, and the weakness of cavalry against those on foot so organized; and regrouping his forces, again went to meet the Swiss, and as they came near he made his men-at-arms descend from their horses, and in that manner fought with them, and killed all but three thousand, who, seeing themselves consumed without having any remedy, threw their arms on the ground and surrendered.

COSIMO

Whence arises such a disadvantage?

FABRIZIO

I have told you a little while ago, but since you have not understood it, I will repeat it to you. The German infantry ((as was said a little while ago)) has almost no armor in defending itself, and use pikes and swords for offense. They come with these arms and order of battle to meet the enemy, who ((if he is well equipped with armor to defend himself, as were the men-at-arms of Carmingnuola who made them descend to their feet)) comes with his sword and order of battle to meet him, and he has no other difficulty than to come near the Swiss until he makes contact with them with the sword; for as soon as he makes contact with them, he combats them safely, for the German cannot use the pike against the enemy who is next to him because of the length of the staff, so he must use the sword, which is useless to him, as he has no armor and has to meet an enemy that is (protected) fully by armor. Whence, whoever considers the advantages and disadvantages of one and the other, will see that the one without armor has no remedy, but the one well armored will have no difficulty in overcoming the first blow and the first passes of the pike: for in battles, as you will understand better when I have demonstrated how they are put together, the men go so that of necessity they accost each other in a way that they are attacked on the breast, and if one is killed or thrown to the ground by the pike, those on foot who remain are so numerous that they are sufficient for victory. From this there resulted that Carmingnuola won with such a massacre of the Swiss, and with little loss to himself.

COSIMO

I see that those with Carmingnuola were men-at-arms, who, although they were on foot, were all covered with iron (armor), and, therefore, could make the attempt that they made; so that I think it would be necessary to arm the infantry in the same way if they want to make a similar attempt.

FABRIZIO

If you had remembered how I said the Romans were armed, you would not think this way. For an infantryman who has his head covered with iron, his breast protected by a cuirass and a shield, his arms and legs with armor, is much more apt to defend himself from pikes, and enter among them, than is a man-at-arms (cavalryman) on foot. I want to give you a small modern example. The Spanish infantry had descended from Sicily into the Kingdom of Naples in order to go and meet Consalvo who was besieged in Barletta by the French. They came to an encounter against Monsignor D'Obigni with his men-at-arms, and with about four thousand German infantry. The Germans, coming hand to hand with their pikes low, penetrated the (ranks of the) Spanish infantry; but the latter, aided by their spurs and the agility of their bodies, intermingled themselves with the Germans, so that they (the Germans) could not get near them with their swords; whence resulted the death of almost all of them, and the victory of the Spaniards. Everyone knows how many German infantry were killed in the engagement at Ravenna, which resulted from the same causes, for the Spanish infantry got as close as the reach of their swords to the German infantry, and would have destroyed all of them, if the German infantry had not been succored by the French Cavalry: nonetheless, the Spaniards pressing together made themselves secure in that place. I conclude, therefore, that a good infantry not only is able to sustain the (attack) of cavalry, but does not have fear of infantry, which ((as I have said many times)) proceeds from its arms (armor) and organization (discipline).

COSIMO

Tell us, therefore, how you would arm them.

FABRIZIO

I would take both the Roman arms and the German, and would want half to be armed as the Romans, and the other half as the Germans. For, if in six thousand infantry ((as I shall explain a little later)) I should have three thousand infantry with shields like the Romans, and two thousand pikes and a thousand gunners like the Germans, they would be enough for me; for I would place the pikes either in the front lines of the battle, or where I should fear the cavalry most; and of those with the shield and the sword, I would serve myself to back up the pikes and to win the engagement, as I will show you. So that I believe that an infantry so organized should surpass any other infantry today.

COSIMO

What you have said to us is enough as regards infantry, but as to cavalry, we desire to learn which seems the more strongly armed to you, ours or that of the ancients?

FABRIZIO

I believe in these times, with respect to saddles and stirrups not used by the ancients, one stays more securely on the horse than at that time. I believe we arm more securely: so that today one squadron of very heavily (armed) men-at-arms comes to be sustained with much more difficulty than was the ancient cavalry. With all of this, I judge, nonetheless, that no more account ought to be taken of the cavalry than was taken anciently; for ((as has been said above)) they have often in our times been subjected to disgrace by the infantry armed (armored) and organized as (described) above. Tigranus, King of Armenia, came against the Roman army of which Lucullus was Captain, with (an army) of one hundred fifty thousand cavalry, among whom were many armed as our men-at-arms, whom they called Catafratti, while on the other side the Romans did not total more than six thousand (cavalry) and fifteen thousand infantry; so that Tigranus, when he saw the army of the enemy, said: "These are just about enough horsemen for an embassy". Nonetheless, when they came to battle, he was routed; and he who writes of that battle blames those Catafratti, showing them to be useless, because, he says, that having their faces covered, their vision was impaired and they were little adept at seeing and attacking the enemy, and as they were heavily burdened by the armor, they could not regain their feet when they fell, nor in any way make use of their persons. I say, therefore, that those People or Kingdoms which esteem the cavalry more than the infantry, are always weaker and more exposed to complete ruin, as has been observed in Italy in our times, which has been plundered, ruined, and overrun by foreigners, not for any other fault than because they had paid little attention to the foot soldiers and had mounted all their soldiers on horses. Cavalry ought to be used, but as a second and not the first reliance of an army; for they are necessary and most useful in undertaking reconnaissance, in overrunning and despoiling the enemy country, and to keep harassing and troubling the enemy army so as to keep it continually under arms, and to impede its provisions; but as to engagements and battles in the field, which are the important things in war and the object for which armies are organized, they are more useful in pursuing than in routing the enemy, and are much more inferior to the foot soldier in accomplishing the things necessary in accomplishing such (defeats).

COSIMO

But two doubts occur to me: the one, that I know that the Parthians did not engage in war except with cavalry, yet they divided the world with the Romans: the other, that I would like you to tell me how the (attack of) the cavalry can be sustained by the infantry, and whence arises the virtu of the latter and the weakness of the former?

FABRIZIO

Either I have told you, or I meant to tell you, that my discussion on matters of war is not going beyond the limits of Europe. Since this is so, I am not obliged to give reasons for that which is the custom in Asia. Yet, I have this to say, that the army of Parthia was completely opposite to that of the Romans, as the Parthians fought entirely on horseback, and in the fighting was about confused and disrupted, and was a way of fighting unstable and full of uncertainties. The Romans, it may be recalled, were almost all on foot, and fought pressed closely together, and at various times one won over the other, according as the site (of the battle) was open or tight; for in the latter the Romans were superior, but in the former the Parthians, who were able to make a great trial with that army with respect to the region they had to defend, which was very open with a seacoast a thousand miles distant, rivers two or three days (journey) apart from each other, towns likewise, and inhabitants rare: so that a Roman army, heavy and slow because of its arms and organization, could not pursue him without suffering great harm, because those who defended the country were on horses and very speedy, so that he would be in one place today, and tomorrow fifty miles distant. Because of this, the Parthians were able to prevail with cavalry alone, and thus resulted the ruin of the army of Crassus, and the dangers to those of Marcantonio. But ((as I have said)) I did not intend in this discussion of mine to speak of armies outside of Europe; and, therefore, I want to continue on those which the Romans and Greeks had organized in their time, and that the Germans do today.

But let us come to the other question of yours, in which you desire to know what organization or what natural virtu causes the infantry to be superior to the cavalry. And I tell you, first, that the horses cannot go in all the places that the infantry do, because it is necessary for them either to turn back after they have come forward, or turning back to go forward, or to move from a stand-still, or to stand still after moving, so that, without doubt, the cavalry cannot do precisely thus as the infantry. Horses cannot, after being put into disorder from some attack, return to the order (of the ranks) except with difficulty, and even if the attack does not occur; the infantry rarely do this. In addition to this, it often occurs that a courageous man is mounted on a base horse, and a base man on a courageous horse, whence it must happen that this difference in courage causes disorders. Nor should anyone wonder that a Knot (group) of infantry sustains every attack of the cavalry, for the horse is a sensible animal and knows the dangers, and goes in unwillingly. And if you would think about what forces make him (the horse) go forward and what keep him back, without doubt you will see that those which hold him back are greater than those which push him; for spurs make him go forward, and, on the other hand, the sword and the pike retain him. So that from both ancient and modern experiences, it has been seen that a small group of infantry can be very secure from, and even actually insuperable to, the cavalry. And if you should argue on this that the Elan with which he comes makes it more furious in hurling himself against whoever wants to sustain his attack, and he responds less to the pike than the spur, I say that, as soon as the horse so disposed begins to see himself at the point of being struck by the points of the pikes, either he will by himself check his gait, so that he will stop as soon as he sees himself about to be pricked by them, or, being pricked by them, he will turn to the right or left. If you want to make a test of this, try to run a horse against a wall, and rarely will you find one that will run into it, no matter with what Elan you attempt it. Caesar, when he had to combat the Swiss in Gaul, dismounted and made everyone dismount to their feet, and had the horses removed from the ranks, as they were more adept at fleeing than fighting.

But, notwithstanding these natural impediments that horses have, the Captain who leads the infantry ought to select roads that have as many obstacles for horses as possible, and rarely will it happen that the men will not be able to provide for their safety from the kind of country. If one marches among hills, the location of the march should be such that you may be free from those attacks of which you may be apprehensive; and if you go on the plains, rarely will you find one that does not have crops or woods which will provide some safety for you, for every bush and embankment, even though small, breaks up that dash, and every cultivated area where there are vines and other trees impedes the horses. And if you come to an engagement, the same will happen to you as when marching, because every little impediment which the horse meets cause him to lose his fury. Nonetheless, I do not want to forget to tell you one thing, that although the Romans esteemed much their own discipline and trusted very much on their arms (and armor), that if they had to select a place, either so rough to protect themselves from horses and where they could not be able to deploy their forces, or one where they had more to fear from the horses but where they were able to spread out, they would always take the latter and leave the former.

But, as it is time to pass on to the training (of the men), having armed this infantry according to the ancient and modern usage, we shall see what training they gave to the Romans before the infantry were led to battle. Although they were well selected and better armed, they were trained with the greatest attention, because without this training a soldier was never any good. This training consisted of three parts. The first, to harden the body and accustom it to endure hardships, to act faster, and more dexterously. Next, to teach the use of arms: The third, to teach the trainees the observance of orders in marching as well as fighting and encamping. These are the three principal actions which make an army: for if any army marches, encamps, and fights, in a regular and practical manner, the Captain retains his honor even though the engagement should not have a good ending. All the ancient Republics, therefore, provided such training, and both by custom and law, no part was left out. They therefore trained their youth so as to make them speedy in running, dextrous in jumping, strong in driving stakes and wrestling. And these three qualities are almost necessary in a soldier; for speed makes him adept at occupying places before the enemy, to come upon him unexpectedly, and to pursue him when he is routed. Dexterity makes him adept at avoiding blows, jumping a ditch and climbing over an embankment. Strength makes him better to carry arms, hurl himself against an enemy, and sustain an attack. And above all, to make the body more inured to hardships, they accustom it to carry great weights. This accustoming is necessary, for in difficult expeditions it often happens that the soldier, in addition to his arms, must carry provisions for many days, and if he had not been accustomed to this hard work, he would not be able to do it, and, hence, he could neither flee from a danger nor acquire a victory with fame.

As to the teaching of the use of arms, they were trained in this way. They had the young men put on arms (armor) which weighed more than twice that of the real (regular) ones, and, as a sword, they gave them a leaded club which in comparison was very heavy. They made each one of them drive a pole into the ground so that three arm-lengths remained (above ground), and so firmly fixed that blows would not drive it to one side or have it fall to the ground; against this pole, the young men were trained with the shield and the club as against an enemy, and sometime they went against it as if they wanted to wound the head or the face, another time as if they wanted to puncture the flank, sometimes the legs, sometime they drew back, another time they went forward. And in this training, they had in mind making themselves adept at covering (protecting) themselves and wounding the enemy; and since the feigned arms were very heavy, the real ones afterwards seemed light. The Romans wanted their soldiers to wound (the enemy) by the driving of a point against him, rather than by cutting (slashing), as much because such a blow was more fatal and had less defense against it, as also because it left less uncovered (unprotected) those who were wounding, making him more adept at repeating his attack, than by slashing. Do you not wonder that those ancients should think of these minute details, for they reasoned that where men had to come hand to hand (in battle), every little advantage is of the greatest importance; and I will remind you of that, because the writers say of this that I have taught it to you. Nor did the ancients esteem it a more fortunate thing in a Republic than to have many of its men trained in arms; for it is not the splendor of jewels and gold that makes the enemy submit themselves to you, but only the fear of arms. Moreover, errors made in other things can sometimes be corrected afterwards, but those that are made in war, as the punishment happens immediately, cannot be corrected. In addition to this, knowing how to fight makes men more audacious, as no one fears to do the things which appear to him he has been taught to do. The ancients, therefore, wanted their citizens to train in every warlike activity; and even had them throw darts against the pole heavier than the actual ones: which exercise, in addition to making men expert in throwing, also makes the arm more limber and stronger. They also taught them how to draw the bow and the sling, and placed teachers in charge of doing all these things: so that when (men) were selected to go to war, they were already soldiers in spirit and disposition. Nor did these remain to teach them anything else than to go by the orders and maintain themselves in them whether marching or combatting: which they easily taught by mixing themselves with them, so that by knowing how to keep (obey) the orders, they could exist longer in the army.

COSIMO

Would you have them train this way now?

FABRIZIO

Many of those which have been mentioned, like running, wrestling, making them jump, making them work hard under arms heavier than the ordinary, making them draw the crossbow and the sling; to which I would add the light gun, a new instrument ((as you know)), and a necessary one. And I would accustom all the youth of my State to this training: but that part of them whom I have enrolled to fight, I would (especially) train with greater industry and more solicitude, and I would train them always on their free days. I would also desire that they be taught to swim, which is a very useful thing, because there are not always bridges at rivers, nor ships ready: so that if your army does not know how to swim, it may be deprived of many advantages, and many opportunities, to act well are taken away. The Romans, therefore, arranged that the young men be trained on the field of Mars, so that having the river Tiber nearby, they would be able after working hard in exercises on land to refresh themselves in the water, and also exercise them in their swimming.

I would also do as the ancients and train those who fight on horseback: which is very necessary, for in addition to knowing how to ride, they would know how to avail themselves of the horse (in maneuvering him). And, therefore, they arranged horses of wood on which they straddled, and jumped over them armed and unarmed without any help and without using their hands: which made possible that in a moment, and at a sign from the Captain, the cavalry to become as foot soldiers, and also at another sign, for them to be remounted. And as such exercises, both on foot and horseback, were easy at that time, so now it should not be difficult for that Republic or that Prince to put them in practice on their youth, as is seen from the experience of Western Cities, where these methods similar to these institutions are yet kept alive.

They divide all their inhabitants into several parts, and assign one kind of arms of those they use in war to each part. And as they used pikes, halberds, bows, and light guns, they called them pikemen, halberdiers, archers, and gunners. It therefore behooved all the inhabitants to declare in what order they wanted to be enrolled. And as all, whether because of age or other impediment, are not fit for war (combat), they make a selection from each order and they call them the Giurati (Sworn Ones), who, on their free days, are obliged to exercise themselves in those arms in which they are enrolled: and each one is assigned his place by the public where such exercises are to be carried on, and those who are of that order but are not sworn, participate by (contributing) money for those expenses which are necessary for such exercises. That which they do, therefore, we can do, but our little prudence does not allow us to take up any good proceeding.

From these exercises, it resulted that the ancients had good infantry, and that now those of the West have better infantry than ours, for the ancients exercised either at home as did those Republics, or in the armies as did those Emperors, for the reasons mentioned above. But we do not want to exercise at home, and we cannot do so in the field because they are not our subjects and we cannot obligate them to other exercises than they themselves want. This reason has caused the armies to die out first, and then the institutions, so that the Kingdoms and the Republics, especially the Italian, exist in such a weak condition today.

But let us return to our subject, and pursuing this matter of training, I say, that it is not enough in undertaking good training to have hardened the men, made them strong, fast and dextrous, but it is also necessary to teach them to keep discipline, obey the signs, the sounds (of the bugle), and the voice of the Captain; to know when to stand, to retire, to go forward, and when to combat, to march, to maintain ranks; for without this discipline, despite every careful diligence observed and practiced, an army is never good. And without doubt, bold but undisciplined men are more weak than the timid but disciplined ones; for discipline drives away fear from men, lack of discipline makes the bold act foolishly. And so that you may better understand what will be mentioned below, you have to know that every nation has made its men train in the discipline of war, or rather its army as the principal part, which, if they have varied in name, they have varied little in the numbers of men involved, as all have comprised six to eight thousand men. This number was called a Legion by the Romans, a Phalanx by the Greeks, a Caterna by the Gauls. This same number, by the Swiss, who alone retain any of that ancient military umbrage, in our times is called in their language what in ours signifies a Battalion. It is true that each one is further subdivided into small Battaglia (Companies), and organized according to its purpose. It appears to me, therefore, more suitable to base our talk on this more notable name, and then according to the ancient and modern systems, arrange them as best as is possible. And as the Roman Legions were composed of five or six thousand men, in ten Cohorts, I want to divide our Battalion into ten Companies, and compose it of six thousand men on foot; and assign four hundred fifty men to each Company, of whom four hundred are heavily armed and fifty lightly armed: the heavily armed include three hundred with shields and swords, and will be called Scudati (shield bearers), and a hundred with pikes, and will be called pikemen: the lightly armed are fifty infantry armed with light guns, cross-bows, halberds, and bucklers, and these, from an ancient name, are called regular (ordinary) Veliti: the whole ten Companies, therefore, come to three thousand shield bearers; a thousand ordinary pikemen, and one hundred fifty ordinary Veliti, all of whom comprise (a number of) four thousand five hundred infantry. And we said we wanted to make a Battalion of six thousand men; therefore it is necessary to add another one thousand five hundred infantry, of whom I would make a thousand with pikes, whom I will call extraordinary pikemen, (and five hundred light armed, whom I will call extraordinary Veliti): and thus my infantry would come ((according as was said a little while ago)) to be composed half of shield bearers and half among pikemen and other arms (carriers). In every Company, I would put in charge a Constable, four Centurions, and forty Heads of Ten, and in addition, a Head of the ordinary Veliti with five Heads of Ten. To the thousand extraordinary pikemen, I would assign three Constables, ten Centurions, and a hundred Heads of Ten: to the extraordinary Veliti, two Constables, five Centurions, and fifty Heads of Ten. I would also assign a general Head for the whole Battalion. I would want each Constable to have a distinct flag and (bugle) sound.

Summarizing, therefore, a Battalion would be composed of ten Companies, of three thousand shield bearers, a thousand ordinary pikemen, a thousand extraordinary pikemen, five hundred ordinary Veliti, and five hundred extraordinary Veliti: thus they would come to be six thousand infantry, among whom there would be one thousand five hundred Heads of Ten, and in addition fifteen Constables, with fifteen Buglers and fifteen flags, fifty five Centurions, ten Captains of ordinary Veliti, and one Captain for the whole Battalion with its flag and Bugler. And I have knowingly repeated this arrangement many times, so that then, when I show you the methods for organizing the Companies and the armies, you will not be confounded.

I say, therefore, that any King or Republic which would want to organize its subjects in arms, would provide them with these parties and these arms, and create as many battalions in the country as it is capable of doing: and if it had organized it according to the division mentioned above, and wanting to train it according to the orders, they need only to be trained Company by Company. And although the number of men in each of them could not be themselves provide a reasonably (sized) army, nonetheless, each man can learn to do what applies to him in particular, for two orders are observed in the armies: the one, what men ought to do in each Company: the other, what the Company ought to do afterwards when it is with others in an army: and those men who carry out the first, will easily observe the second: but without the first, one can never arrive at the discipline of the second. Each of these Companies, therefore, can by themselves learn to maintain (discipline in) their ranks in every kind and place of action, and then to know how to assemble, to know its (particular bugle) call, through which it is commanded in battle; to know how to recognize by it ((as galleys do from the whistle)) as to what they have to do, whether to stay put, or go forward, or turn back, or the time and place to use their arms. So that knowing how to maintain ranks well, so that neither the action nor the place disorganizes them, they understand well the commands of the leader by means of the (bugle) calls, and knowing how to reassemble quickly, these Companies then can easily ((as I have said)), when many have come together, learn to do what each body of them is obligated to do together with other Companies in operating as a reasonably (sized) army. And as such a general practice also is not to be esteemed little, all the Battalions can be brought together once or twice in the years of peace, and give them a form of a complete army, training it for several days as if it should engage in battle, placing the front lines, the flanks, and auxiliaries in their (proper) places.

And as a Captain arranges his army for the engagement either taking into account the enemy he sees, or for that which he does not see but is apprehensive of, the army ought to be trained for both contingencies, and instructed so that it can march and fight when the need arises; showing your soldiers how they should conduct themselves if they should be assaulted by this band or that. And when you instruct them to fight against an enemy they can see, show them how the battle is enkindled, where they have to retire without being repulsed, who has to take their places, what signs, what (bugle) calls, and what voice they should obey, and to practice them so with Companies and by mock attacks, that they have the desire for real battle. For a courageous army is not so because the men in it are courageous, but because the ranks are well disciplined; for if I am of the first line fighters, and being overcome, I know where I have to retire, and who is to take my place, I will always fight with courage seeing my succor nearby: If I am of the second line fighters, I would not be dismayed at the first line being pushed back and repulsed, for I would have presupposed it could happen, and I would have desired it in order to be he who, as it was not them, would give the victory to my patron. Such training is most necessary where a new army is created; and where the army is old (veteran), it is also necessary for, as the Romans show, although they knew the organization of their army from childhood, nonetheless, those Captains, before they came to an encounter with the enemy, continually exercised them in those disciplines. And Joseph in his history says, that the continual training of the Roman armies resulted in all the disturbance which usually goes on for gain in a camp, was of no effect in an engagement, because everyone knew how to obey orders and to fight by observing them. But in the armies of new men which you have to put together to combat at the time, or that you caused to be organized to combat in time, nothing is done without this training, as the Companies are different as in a complete army; for as much discipline is necessary, it must be taught with double the industry and effort to those who do not have it, and be maintained in those who have it, as is seen from the fact that many excellent Captains have tired themselves without any regard to themselves.

COSIMO

And it appears to me that this discussion has somewhat carried you away, for while you have not yet mentioned the means with which Companies are trained, you have discussed engagements and the complete army.

FABRIZIO

You say the truth, and truly the reason is the affection I have for these orders, and the sorrow that I feel seeing that they are not put into action: nonetheless, have no fear, but I shall return to the subject. As I have told you, of first importance in the training of the Company is to know how to maintain ranks. To do this, it is necessary to exercise them in those orders, which they called Chiocciole (Spiralling). And as I told you that one of these Companies ought to consist of four hundred heavily armed infantry, I will stand on this number. They should, therefore, be arranged into eighty ranks (files), with five per file. Then continuing on either strongly or slowly, grouping them and dispersing them; which, when it is done, can be demonstrated better by deeds than by words: afterwards, it becomes less necessary, for anyone who is practiced in these exercises knows how this order proceeds, which is good for nothing else but to accustom the soldiers to maintain ranks. But let us come and put together one of those Companies.

I say that these can be formed in three ways: the first and most useful is to make it completely massive and give it the form of two squares: the second is to make the square with a horned front: the third is to make it with a space in the center, which they call Piazza (plaza). The method of putting together the first form can be in two steps. The first is to have the files doubled, that is, that the second file enters the first, the fourth into the third, and sixth into the fifth, and so on in succession; so that where there were eighty files and five (men) per file, they become forty files and ten per file. Then make them double another time in the same manner, placing one file within the other, and thus they become twenty files of twenty men per file. This makes almost a square, for although there are so many men on one side (of the square) as the other, nonetheless, on the side of the front, they come together so that (the side of) one man touches the next; but on the other side (of the square) the men are distant at least two arm lengths from each other, so that the square is longer from the front to the back (shoulders), then from one side (flank) to the other. (So that the rectangle thus formed is called two squares).

And as we have to talk often today of the parts in front, in the rear, and on the side of this Company, and of the complete army, you will understand that when I will say either head or front, I mean to say the part in front; when I say shoulder, the part behind (rear); when I say flanks, the parts on the side.

The fifty ordinary Veliti of the company are not mixed in with the other files, but when the company is formed, they extend along its flanks.

The other method of putting together (forming) the company is this; and because it is better than the first, I want to place in front of your eyes in detail how it ought to be organized. I believe you remember the number of men and the heads which compose it, and with what arms it is armed. The form, therefore, that this company ought to have is ((as I have said)) of twenty files, twenty men per file, five files of pikemen in front, and fifteen files of shield bearers on the shoulders (behind); two centurions are in front and two behind in the shoulders who have the office of those whom the ancients called Tergiduttori (Rear-leaders): The Constable, with the flag and bugler, is in that space which is between the five files of pikemen and the fifteen of shield-bearers: there is one of the Captains of the Ten on every flank, so that each one is alongside his men, those who are on the left side of his right hand, those on the right side on his left hand. The fifty Veliti are on the flanks and shoulders (rear) of the company. If it is desired, now, that regular infantry be employed, this company is put together in this form, and it must organize itself thusly: Have the infantry be brought to eighty files, five per file, as we said a little while ago; leaving the Veliti at the head and on the tail (rear), even though they are outside this arrangement; and it ought to be so arranged that each Centurion has twenty files behind him on the shoulders, and those immediately behind every Centurion are five files of pikemen, and the remaining shield-bearers: the Constable, with his flag and bugler, is in that space that is between the pikemen and the shield-bearers of the second Centurion, and occupies the places of three shield-bearers: twenty of the Heads of Ten are on the Flanks of the first Centurion on the left hand, and twenty are on the flanks of the last Centurion on the right hand. And you have to understand, that the Head of Ten who has to guide (lead) the pikemen ought to have a pike, and those who guide the shield-bearers ought to have similar arms.

The files, therefore, being brought to this arrangement, and if it is desired, by marching, to bring them into the company to form the head (front), you have to cause the first Centurion to stop with the first file of twenty, and the second to continue to march; and turning to the right (hand) he goes along the flanks of the twenty stopped files, so that he comes head-to-head with the other Centurion, where he too stops; and the third Centurion continues to march, also turning to the right (hand), and marches along the flanks of the stopped file so that he comes head-to-head with the other two Centurions; and when he also stops, the other Centurion follows with his file, also going to the right along the flanks of the stopped file, so that he arrives at the head (front) with the others, and then he stops; and the two Centurions who are alone quickly depart from the front and go to the rear of the company, which becomes formed in that manner and with those orders to the point which we showed a little while ago. The Veliti extend themselves along its flanks, according as they were disposed in the first method; which method is called Doubling by the straight line, and this last (method) is called Doubling by the flanks.

The first method is easier, while this latter is better organized, and is more adaptable, and can be better controlled by you, for it must be carried out by the numbers, that from five you make ten, ten twenty, twenty forty: so that by doubling at your direction, you cannot make a front of fifteen, or twenty five or thirty or thirty five, but you must proceed to where the number is less. And yet, every day, it happens in particular situations, that you must make a front with six or eight hundred infantry, so that the doubling by the straight line will disarrange you: yet this (latter) method pleases me more, and what difficulty may exist, can be more easily overcome by the proper exercise and practice of it.

I say to you, therefore, that it is more important than anything to have soldiers who know how to form themselves quickly, and it is necessary in holding them in these Companies, to train them thoroughly, and have them proceed bravely forward or backward, to pass through difficult places without disturbing the order; for the soldiers who know how to do this well, are experienced soldiers, and although they may have never met the enemy face to face, they can be called seasoned soldiers; and, on the contrary, those who do not know how to maintain this order, even if they may have been in a thousand wars, ought always to be considered as new soldiers. This applies in forming them when they are marching in small files: but if they are formed, and then become broken because of some accident that results either from the location or from the enemy, to reorganize themselves immediately is the important and difficult thing, in which much training and practice is needed, and in which the ancients placed much emphasis. It is necessary, therefore, to do two things: first, to have many countersigns in the Company: the other, always to keep this arrangement, that the same infantry always remain in the same file. For instance, if one is commanded to be in the second (file), he will afterwards always stay there, and not only in this same file, but in the same position (in the file); it is to be observed ((as I have said)) how necessary are the great number of countersigns, so that, coming together with other companies, it may be recognized by its own men. Secondly, that the Constable and Centurion have tufts of feathers on their head-dress different and recognizable, and what is more important, to arrange that the Heads of Ten be recognized. To which the ancients paid very much attention, that nothing else would do, but that they wrote numbers on their bucklers, calling then the first, second, third, fourth, etc. And they were not above content with this, but each soldier had to write on his shield the number of his file, and the number of his place assigned him in that file. The men, therefore, being thus countersigned (assigned), and accustomed to stay within these limits, if they should be disorganized, it is easy to reorganize them all quickly, for the flag staying fixed, the Centurions and Heads of Ten can judge their place by eye, and bring the left from the right, or the right from the left, with the usual distances between; the infantry guided by their rules and by the difference in countersigns, can quickly take their proper places, just as, if you were the staves of a barrel which you had first countersigned, I would wager you would put it (the barrel) back together with great ease, but if you had not so countersigned them (the staves), it is impossible to reassemble (the barrel). This system, with diligence and practice, can be taught quickly, and can be quickly learned, and once learned are forgotten with difficulty; for new men are guided by the old, and in time, a province which has such training, would become entirely expert in war. It is also necessary to teach them to turn in step, and do so when he should turn from the flanks and by the soldiers in the front, or from the front to the flanks or shoulders (rear). This is very easy, for it is sufficient only that each man turns his body toward the side he is commanded to, and the direction in which they turned becomes the front. It is true that when they turn by the flank, the ranks which turn go outside their usual area, because there is a small space between the breast to the shoulder, while from one flank to the other there is much space, which is all contrary to the regular formation of the company. Hence, care should be used in employing it. But this is more important and where more practice is needed, is when a company wants to turn entirely, as if it was a solid body. Here, great care and practice must be employed, for if it is desired to turn to the left, for instance, it is necessary that the left wing be halted, and those who are closer to the halted one, march much slower then those who are in the right wing and have to run; otherwise everything would be in confusion.

But as it always happens when an army marches from place to place, that the companies not situated in front, not having to combat at the front, or at the flanks or shoulders (rear), have to move from the flank or shoulder quickly to the front, and when such companies in such cases have the space necessary as we indicated above, it is necessary that the pikemen they have on that flank become the front, and the Heads of the Ten, Centurions, and Constables belonging to it relocate to their proper places. Therefore, in wanting to do this, when forming them it is necessary to arrange the eighty files of five per file, placing all the pikemen in the first twenty files, and placing five of the Heads of Ten (of it) in the front of them and five in the rear: the other sixty files situated behind are all shield-bearers, who total to three hundred. It should therefore be so arranged, that the first and last file of every hundred of Heads of Ten; the Constable with his flag and bugler be in the middle of the first hundred (century) of shield-bearers; and the Centurions at the head of every century. Thus arranged, when you want the pikemen to be on the left flank, you have to double them, century by century, from the right flank: if you want them to be on the right flank, you have to double them from the left. And thus this company turns with the pikemen on the flank, with the Heads of Ten on the front and rear, with the Centurions at the front of them, and the Constable in the middle. Which formation holds when going forward; but when the enemy comes and the time for the (companies) to move from the flanks to the front, it cannot be done unless all the soldiers face toward the flank where the pikemen are, and then the company is turned with its files and heads in that manner that was described above; for the Centurions being on the outside, and all the men in their places, the Centurions quickly enter them (the ranks) without difficulty. But when they are marching frontwards, and have to combat in the rear, they must arrange the files so that, in forming the company, the pikes are situated in the rear; and to do this, no other order has to be maintained except that where, in the formation of the company ordinarily every Century has five files of pikemen in front, it now has them behind, but in all the other parts, observe the order that I have mentioned.

COSIMO

You have said ((if I remember well)) that this method of training is to enable them to form these companies into an army, and that this training serves to enable them to be arranged within it. But if it should occur that these four hundred fifty infantry have to operate as a separate party, how would you arrange them?

FABRIZIO

I will now guide you in judging where he wants to place the pikes, and who should carry them, which is not in any way contrary to the arrangement mentioned above, for although it may be the method that is observed when, together with other companies, it comes to an engagement, nonetheless, it is a rule that serves for all those methods, in which it should happen that you have to manage it. But in showing you the other two methods for arranging the companies, proposed by me, I will also better satisfy your question; for either they are never used, or they are used when the company is above, and not in the company of others.

And to come to the method of forming it with two horns (wings), I say, that you ought to arrange the eighty files at five per file in this way: place a Centurion in the middle, and behind him twenty five files that have two pikemen (each) on the left side, and three shield-bearers on the right: and after the first five, in the next twenty, twenty Heads of Ten be placed, all between the pikemen and shield-bearers, except that those (Heads) who carry pikes stay with the pikemen. Behind these twenty five files thusly arranged, another Centurion is placed who has fifteen files of shield-bearers behind him. After these, the Constable between the flag and the bugler, who also has behind him another fifteen files of shield-bearers. The third Centurion is placed behind these, and he has twenty five files behind him, in each of which are three shield-bearers on the left side and two pikemen on the right: and after the first five files are twenty Heads of Ten placed between the pikemen and the shield-bearers. After these files, there is the fourth Centurion. If it is desired, therefore, to arrange these files to form a company with two horns (wings), the first Centurion has to be halted with the twenty five files which are behind him. The second Centurion then has to be moved with the fifteen shield-bearers who are on his rear, and turning to the right, and on the right flank of the twenty five files to proceed so far that he comes to the fifteen files, and here he halts. After, the Constable has to be moved with the fifteen files of shield bearers who are behind, and turning around toward the right, over by the right flank of the fifteen files which were moved first, marches so that he comes to their front, and here he halts. After, move the third Centurion with the twenty five files and with the fourth Centurion who is behind them, and turning to the right, march by the left flank of the last fifteen files of shield-bearers, and he does not halt until he is at the head of them, but continues marching up until the last files of twenty five are in line with the files behind. And, having done this, the Centurion who was Head of the first fifteen files of shield-bearers leaves the place where he was, and goes to the rear of the left angle. And thus he will turn a company of twenty five solid files, of twenty infantry per file, with two wings, on each side of his front, and there will remain a space between then, as much as would (be occupied by) by ten men side by side. The Captain will be between the two wings, and a Centurion in each corner of the wing. There will be two files of pikemen and twenty Heads of Ten on each flank. These two wings (serve to) hold between them that artillery, whenever the company has any with it, and the carriages. The Veliti have to stay along the flanks beneath the pikemen. But, in wanting to bring this winged (formed) company into the form of the piazza (plaza), nothing else need be done than to take eight of the fifteen files of twenty per file and place them between the points of the two horns (wings), which then from wings become the rear (shoulder) of the piazza (plaza). The carriages are kept in this plaza, and the Captain and the flag there, but not the artillery, which is put either in the front or along the flanks. These are the methods which can be used by a company when it has to pass by suspicious places by itself. Nonetheless, the solid company, without wings and without the plaza, is best. But in wanting to make safe the disarmed ones, that winged one is necessary.

The Swiss also have many forms of companies, among which they form one in the manner of a cross, as in the spaces between the arms, they keep their gunners safe from the attacks of the enemy. But since such companies are good in fighting by themselves, and my intention is to show how several companies united together combat with the enemy, I do not belabor myself further in describing it.

COSIMO

And it appears to me I have very well comprehended the method that ought to be employed in training the men in these companies, but ((if I remember well)) you said that in addition to the ten companies in a Battalion, you add a thousand extraordinary pikemen and four hundred extraordinary Veliti. Would you not describe how to train these?

FABRIZIO

I would, and with the greatest diligence: and I would train the pikemen, group by group, at least in the formations of the companies, as the others; for I would serve myself of these more than of the ordinary companies, in all the particular actions, how to escort, to raid, and such things. But the Veliti I would train at home without bringing them together with the others, for as it is their office to combat brokenly (in the open, separately), it is not as necessary that they come together with the others or to train in common exercises, than to train them well in particular exercises. They ought, therefore, ((as was said in the beginning, and now it appears to me laborious to repeat it)) to train their own men in these companies so that they know how to maintain their ranks, know their places, return there quickly when either the evening or the location disrupts them; for when this is caused to be done, they can easily be taught the place the company has to hold and what its office should be in the armies. And if a Prince or a Republic works hard and puts diligence in these formations and in this training, it will always happen that there will be good soldiers in that country, and they will be superior to their neighbors, and will be those who give, and not receive, laws from other men. But ((as I have told you)) the disorder in which one exists, causes them to disregard and not to esteem these things, and, therefore, our training is not good: and even if there should be some heads or members naturally of virtue, they are unable to demonstrate it.

COSIMO

What carriages would you want each of these companies to have?

FABRIZIO

The first thing I would want is that the Centurions or the Heads of Ten should not go on horseback: and if the Constables want to ride mounted, I would want them to have a mule and not a horse. I would permit them two carriages, and one to each Centurion, and two to every three Heads of Ten, for they would quarter so many in each encampment, as we will narrate in its proper place. So that each company would have thirty six carriages, which I would have (them) to carry the necessary tents, cooking utensils, hatchets, digging bars, sufficient to make the encampment, and after that anything else of convenience.

COSIMO

I believe that Heads assigned by you in each of the companies are necessary: nonetheless, I would be apprehensive that so many commanders would be confusing.

FABRIZIO

They would be so if I would refer to one, but as I refer to many, they make for order; actually, without those (orders), it would be impossible to control them, for a wall which inclines on every side would need many and frequent supports, even if they are not so strong, but if few, they must be strong, for the virtu of only one, despite its spacing, can remedy any ruin. And so it must be that in the armies and among every ten men there is one of more life, of more heart, or at least of more authority, who with his courage, with words and by example keeps the others firm and disposed to fight. And these things mentioned by me, as the heads, the flags, the buglers, are necessary in an army, and it is seen that we have all these in our (present day) armies, but no one does his duty. First, the Heads of Ten, in desiring that those things be done because they are ordered, it is necessary ((as I have said)) for each of them to have his men separate, lodge with them, go into action with them, stay in the ranks with them, for when they are in their places, they are all of mind and temperament to maintain their ranks straight and firm, and it is impossible for them to become disrupted, or if they become disrupted, do not quickly reform their ranks. But today, they do not serve us for anything other than to give them more pay than the others, and to have them do some particular thing. The same happens with the flags, for they are kept rather to make a beautiful show, than for any military use. But the ancients served themselves of it as a guide and to reorganize themselves, for everyone, when the flag was standing firm, knew the place that he had to be near his flag, and always returned there. He also knew that if it were moving or standing still, he had to move or halt. It is necessary in an army, therefore, that there be many bodies, and that each body have its own flag and its own guide; for if they have this, it needs must be they have much courage and consequently, are livelier. The infantry, therefore, ought to march according to the flag, and the flag move according to the bugle (call), which call, if given well, commands the army, which proceeding in step with those, comes to serve the orders easily. Whence the ancients having whistles (pipes), fifes, and bugles, controlled (modulated) them perfectly; for, as he who dances proceeds in time with the music, and keeping with it does not make a miss-step, so an army obedient in its movement to that call (sound), will not become disorganized. And, therefore, they varied the calls according as they wanted to enkindle or quiet, or firm the spirits of men. And as the sounds were various, so they named them variously. The Doric call (sound) brought on constancy, Frigio, fury (boldness): whence they tell, that Alexander being at table, and someone sounding the Frigio call, it so excited his spirit that he took up arms. It would be necessary to rediscover all these methods, and if this is difficult, it ought not at least to be (totally) put aside by those who teach the soldier to obey; which each one can vary and arrange in his own way, so long as with practice he accustoms the ears of his soldiers to recognize them. But today, no benefit is gotten from these sounds in great part, other than to make noise.

COSIMO

I would desire to learn from you, if you have ever pondered this with yourself, whence such baseness and disorganization arises, and such negligence of this training in our times?

FABRIZIO

I will tell you willingly what I think. You know of the men excellent in war there have been many famed in Europe, few in Africa, and less in Asia. This results from (the fact that) these last two parts of the world have had a Principality or two, and few Republics; but Europe alone has had some Kingdoms and an infinite number of Republics. And men become excellent, and show their virtu, according as they are employed and recognized by their Prince, Republic, or King, whichever it may be. It happens, therefore, that where there is much power, many valiant men spring up, where there is little, few. In Asia, there are found Ninus, Cyrus, Artafersus, Mithradates, and very few others to accompany these. In Africa, there are noted ((omitting those of ancient Egypt)) Maximinius, Jugurtha, and those Captains who were raised by the Carthaginian Republic, and these are very few compared to those of Europe; for in Europe there are excellent men without number, and there would be many more, if there should be named together with them those others who have been forgotten by the malignity of the time, since the world has been more virtuous when there have been many States which have favored virtu, either from necessity or from other human passion. Few men, therefore, spring up in Asia, because, as that province was entirely subject to one Kingdom, in which because of its greatness there was indolence for the most part, it could not give rise to excellent men in business (activity). The same happened in Africa: yet several, with respect to the Carthaginian Republic, did arise. More excellent men come out of Republics than from Kingdoms, because in the former virtu is honored much of the time, in the Kingdom it is feared; whence it results that in the former, men of virtu are raised, in the latter they are extinguished. Whoever, therefore, considers the part of Europe, will find it to have been full of Republics and Principalities, which from the fear one had of the other, were constrained to keep alive their military organizations, and honor those who greatly prevailed in them. For in Greece, in addition to the Kingdom of the Macedonians, there were many Republics, and many most excellent men arose in each of them. In Italy, there were the Romans, the Samnites, the Tuscans, the Cisalpine Gauls. France and Germany were full of Republics and Princes. Spain, the very same. And although in comparison with the Romans, very few others were noted, it resulted from the malignity of the writers, who pursued fortune and to whom it was often enough to honor the victors. For it is not reasonable that among the Samnites and Tuscans, who fought fifty years with the Roman People before they were defeated, many excellent men should not have sprung up. And so likewise in France and Spain. But that virtu which the writers do not commemorate in particular men, they commemorate generally in the peoples, in which they exalt to the stars (skies) the obstinacy which existed in them in defending their liberty. It is true, therefore, that where there are many Empires, more valiant men spring up, and it follows, of necessity, that those being extinguished, little by little, virtu is extinguished, as there is less reason which causes men to become virtuous. And as the Roman Empire afterwards kept growing, and having extinguished all the Republics and Principalities of Europe and Africa, and in greater part those of Asia, no other path to virtu was left, except Rome. Whence it resulted that men of virtu began to be few in Europe as in Asia, which virtu ultimately came to decline; for all the virtu being brought to Rome, and as it was corrupted, so almost the whole world came to be corrupted, and the Scythian people were able to come to plunder that Empire, which had extinguished the virtu of others, but did not know how to maintain its own. And although afterwards that Empire, because of the inundation of those barbarians, became divided into several parts, this virtu was not renewed: first, because a price is paid to recover institutions when they are spoiled; another, because the mode of living today, with regard to the Christian religion, does not impose that necessity to defend it that anciently existed, in which at the time men, defeated in war, were either put to death or remained slaves in perpetuity, where they led lives of misery: the conquered lands were either desolated or the inhabitants driven out, their goods taken away, and they were sent dispersed throughout the world, so that those overcome in war suffered every last misery. Men were terrified from the fear of this, and they kept their military exercises alive, and honored those who were excellent in them. But today, this fear in large part is lost, and few of the defeated are put to death, and no one is kept prisoner long, for they are easily liberated. The Citizens, although they should rebel a thousand times, are not destroyed, goods are left to their people, so that the greatest evil that is feared is a ransom; so that men do not want to subject themselves to dangers which they little fear. Afterwards, these provinces of Europe exist under very few Heads as compared to the past, for all of France obeys a King, all of Spain another, and Italy exists in a few parts; so that weak Cities defend themselves by allying themselves with the victors, and strong States, for the reasons mentioned, do not fear an ultimate ruin.

COSIMO

And in the last twenty five years, many towns have been seen to be pillaged, and lost their Kingdoms; which examples ought to teach others to live and reassume some of the ancient orders.

FABRIZIO

That is what you say, but if you would note which towns are pillaged, you would not find them to be the Heads (Chief ones) of the States, but only members: as is seen in the sacking of Tortona and not Milan, Capua and not Naples, Brescia and not Venice, Ravenna and not Rome. Which examples do not cause the present thinking which governs to change, rather it causes them to remain in that opinion of being able to recover themselves by ransom: and because of this, they do not want to subject themselves to the bother of military training, as it appears to them partly unnecessary, partly a tangle they do not understand. Those others who are slave, to whom such examples ought to cause fear, do not have the power of remedying (their situation), and those Princes who have lost the State, are no longer in time, and those who have (the State) do not have (military training) or want it; for they want without any hardship to remain (in power) through fortune, not through their own virtu, and who see that, because there is so little virtu, fortune governs everything, and they want it to master them, not they master it. And that that which I have discussed is true, consider Germany, in which, because there are many Principalities and Republics, there is much virtu, and all that is good in our present army, depends on the example of those people, who, being completely jealous of their State ((as they fear servitude, which elsewhere is not feared)) maintain and honor themselves all us Lords. I want this to suffice to have said in showing the reasons for the present business according to my opinion. I do not know if it appears the same to you, or if some other apprehension should have risen from this discussion.

COSIMO

None, rather I am most satisfied with everything. I desire above, returning to our principal subject, to learn from you how you would arrange the cavalry with these companies, and how many, how captained, and how armed.

FABRIZIO

And it, perhaps, appears to you that I have omitted these, at which do not be surprised, for I speak little of them for two reasons: one, because this part of the army is less corrupt than that of the infantry, for it is not stronger than the ancient, it is on a par with it. However, a short while before, the method of training them has been mentioned. And as to arming them, I would arm them as is presently done, both as to the light cavalry as to the men-at-arms. But I would want the light cavalry to be all archers, with some light gunners among them, who, although of little use in other actions of war, are most useful in terrifying the peasants, and place them above a pass that is to be guarded by them, for one gunner causes more fear to them (the enemy) than twenty other armed men. And as to numbers, I say that departing from imitating the Roman army, I would have not less than three hundred effective cavalry for each battalion, of which I would want one hundred fifty to be men-at-arms, and a hundred fifty light cavalry; and I would give a leader to each of these parts, creating among them fifteen Heads of Ten per hand, and give each one a flag and a bugler. I would want that every ten men-at-arms have five carriages and every ten light cavalrymen two, which, like those of the infantry, should carry the tents, (cooking) utensils, hitches, poles, and in addition over the others, their tools. And do not think this is out of place seeing that men-at-arms have four horses at their service, and that such a practice is a corrupting one; for in Germany, it is seen that those men-at-arms are alone with their horses, and only every twenty have a cart which carries the necessary things behind them. The horsemen of the Romans were likewise alone: it is true that the Triari encamped near the cavalry and were obliged to render aid to it in the handling of the horses: this can easily be imitated by us, as will be shown in the distribution of quarters. That, therefore, which the Romans did, and that which the Germans do, we also can do; and in not doing it, we make a mistake. These cavalrymen, enrolled and organized together with a battalion, can often be assembled when the companies are assembled, and caused to make some semblance of attack among them, which should be done more so that they may be recognized among them than for any necessity. But I have said enough on this subject for now, and let us descend to forming an army which is able to offer battle to the enemy, and hope to win it; which is the end for which an army is organized, and so much study put into it.