But as it is time to finish this discussion, I want to return to the subject, and so, in part, escape that penalty which, in this town, custom decrees for those who do not return. If you remember well, Cosimo, you said to me that I was, on the one hand, an exalter of antiquity, and a censurer of those who did not imitate them in serious matters, and, on the other (hand), in matters of war in which I worked very hard, I did not imitate them, you were unable to discover the reason: to that I replied, that men who want to do something must first prepare themselves to knowhow to do it in order to be able afterwards to do it when the occasion permits it. whether or not I would know how to bring the army to the ancient ways, I would rather you be the judge, who have heard me discuss on this subject at length; whence you have been able to know how much time I have consumed on these thoughts, and I also believe you should be able to imagine how much desire there is in me to put them into effect. Which you can guess, if I was ever able to do it, or if ever the opportunity was given to me. Yet, to make you more certain, and for my greater justification, I would like also to cite you the reasons, and in part, will observe what I promised you, to show you the ease and the difficulty that are present in such imitation.
I say to you, therefore, that no activity among men today is easier tore store to its ancient ways than the military; but for those only who are Princes of so large a State, that they are able to assemble fifteen or twenty thousand young men from among their own subjects. On the other hand, nothing is more difficult than this to those who do not have such a convenience. And, because I want you to under stand this part better, you have to know that Captains praised are of two kinds. The one includes those, who, with an army (well) ordered through its own natural discipline, haved one great things, such as were the greater part of the Roman Citizens, and others, who have led armies, who have not had any hardship in maintaining them good, and to see to it that they were safely led. The other includes those who not only had to overcome the enemy, but before they came to this, had been compelled to make their army good and well ordered, (and) who, without doubt, deserve greater praise that those others merited who with a army which was (naturally) good have acted with so much virtu. Such as these were Pelopidas, Epaminondas, Tullus Hostilius, Phillip of Macedonia father of Alexander, Cyrus King of the Persians, and Gracchus the Roman. All these had first to make the army good, and then fight with it.
All of these were able to do so, as much by their prudence, as by having subjects capable of being directed in such practices. Nor would it have been possible for any of them to accomplish any praiseworthy deed, no matter how good and excellent they might have been, should they have been in an alien country, full of corrupt men, and not accustomed to sincere obedience. It is not enough, therefore, in Italy, to govern an army already trained, but it is necessary first to know how to do it, and then how to command it. And of these, there need to be those Princes, who because they have a large State and many subjects, have the opportunity to accomplish this. Of whom, I cannot be one, forI have never commanded, nor can I command except armies of foreigners, and men obligated to others and not to me.
Whether or not it is possible to introduce into them (those Princes) some of the things we discussed today, I want to leave to your judgement. Would I make one of these soldiers who practice today carry more arms than is customary, and in addition, food for two or three days, and a shovel? Should I make him dig, or keep him many hours everyday under arms in feigned exercises, so that in real (battles)afterward he could be of value to me? Would they abstain from gambling, lasciviousness, swearing, and insolence, which they do daily? Would they be brought to so much discipline, obedience, and respect, that a tree full of apples which should be found in the middle of an encampment, would be left intact, as is read happened many times in the ancient armies? What can I promise them, by which they well respect, love, or fear me, when, with a war ended, they no longer must come to me for anything? Of what can I make them ashamed, who are born and brought up without shame?By what Deity or Saints do I make them take an oath?
By those they adore, or by those they curse? I do not know any whom they adore; but I well know that they curse them all. How can I believe they will observe the promises to those men, for whom they show their contempt hourly? How can those who deprecate God, have reverence for men? What good customs, therefore, is it possible to instill in such people? And if you should tell me the Swiss and the Spaniards are good, I should confess they are far better than the Italians:but if you will note my discussion, and the ways in which both proceeded, you will see that there are still many things missing among them (the Swiss and Spaniards) to bring them up to the perfection of the ancients. And the Swiss have been good from their natural customs, for the reasons I told you today, and the others (Spaniards)from necessity; for when they fight in a foreign country, it seems to them they are constrained to win or die, and as no place appeared to them where they might flee, they became good. But it is a goodness defective in many parts, for there is nothing good in them except that they are accustomed to await the enemy up to the point of the pike and of the sword. Nor would there be anyone suitable to teach them what they lack, and much less anyone who does not(speak) their language.
But let us turn to the Italians, who, because they have not wise Princes, have not produced any good army; and because they did not have the necessity that the Spaniards had, have not undertaken it by themselves, so that they remain the shame of the world. And the people are not to blame, but their Princes are, who have been castigated, and by their ignorance have received a just punishment, ignominously losing the State, (and) without any show of virtu. Do you want to see if what I tell you is true?
Consider how many wars have been waged in Italy, from the passage of King Charles(of France) until today; and wars usually make men warlike and acquire reputations; these, as much as they have been great (big)and cruel, so much more have caused its members and its leaders to lose reputation. This necessarily points out, that the customary orders were not, and are not, good, and there is no one who knowhow to take up the new orders. Nor do you ever believe that reputation will be acquired by Italian arms, except in the manner I have shown, and by those who have large States in Italy, for this custom can be instilled in men who are simple, rough, and your own, but not to men who are malignant, have bad habits, and are foreigners. And a good sculptor will never be found who believes he can make a beautiful statue from a piece of marble poorly shaped, even though it may be a rough one.
Our Italian Princes, before they tasted the blows of the ultramontane wars, believed it was enough for them to know what was written, think of a cautious reply, write a beautiful letter, show wit and promptness in his sayings and in his words, know how to weave a deception, ornament himself with gems and gold, sleep and eat with greater splendor than others, keep many lascivious persons around, conduct himself avariciously and haughtily toward his subjects, become rotten with idleness, hand out military ranks at his will, express contempt for anyone who may have demonstrated any praiseworthy manner, want their words should be the responses of oracles; nor were these little men aware that they were preparing themselves to be the prey of anyone who assaulted them. From this, then, in the year one thousand four hundred ninety four (1494), there arose the great frights, the sudden flights, and the miraculous (stupendous) losses: and those most powerful States of Italy were several times sacked and despoiled in this manner. But what is worse is, that those who remained persist in the same error, and exist in the same disorder: and they do not consider that those who held the State anciently, had done all those things we discussed, and that they concentrated on preparing the body for hardships and the mind not to be afraid of danger.
Whence it
