Part 9

COSIMO. It should suffice, when I wer certain, that thoccasion were not come.

FABRICIO. But for that I know, that you maie doubt whether this occasion hath been cum, or no, I will largely (when you with pacience will heare me) discourse what preparacions are necessary first to make, what occasion muste growe, what difficultie doeth let, that the preparacions help not, and why thoccasion cannot come, and how these things at ones, which some contrary endes, is most difficill, and most easie to do.

COSIMO. You cannot do bothe to me, and unto these other, a thing more thankfull then this. And if to you it shall not be tedious to speake, unto us it shal never be grevous to heare: but for asmoch as this reasonyng ought to be long, I will with your license take helpe of these my frendes: and thei, and I praie you of one thyng, that is, that you will not bee greved, if some tyme with some question of importaunce, we interrupte you.

FABRICIO. I am moste well contented, that you Cosimo with these other younge men here, doe aske me: for that I beleve, that youthfulnes, will make you lovers of warlike thinges, and more easie to beleve thesame, that of me shalbe saied. These other, by reason of havyng nowe their hedde white, and for havyng upon their backes their bloude congeled, parte of theim are wonte to bee enemies of warre, parte uncorrectable, as those, whom beleve, that tymes, and not the naughtie maners, constraine men to live thus: so that safely aske you all of me, and without respecte: the whiche I desire, as well, for that it maie be unto me a little ease, as also for that I shall have pleasure, not to leave in your mynde any doubt. I will begin at your woordes, where you saied unto me, that in the warre, that is my arte, I had not indevoured to bryng it to any aunciente ende: whereupon I saie, as this beyng an arte, whereby men of no maner of age can live honestly, it cannot bee used for an arte, but of a common weale: or of a kyngdome: and the one and the other of these, when thei bee well ordeined, will never consente to any their Citezeins, or Subjectes, to use it for any arte, nor never any good manne doeth exercise it for his particulare arte: for as moche as good he shall never bee judged, whom maketh an excersise thereof, where purposing alwaies to gaine thereby, it is requisite for hym to be ravenyng, deceiptfull, violente, and to have many qualities, the whiche of necessitie maketh hym not good: nor those menne cannot, whiche use it for an arte, as well the greate as the leaste, bee made otherwise: for that this arte doeth not nourishe them in peace. Wherfore thei ar constrained either to thinke that there is no peace, or so moche to prevaile in the tyme of warre, that in peace thei maie bee able to kepe them selves: and neither of these two thoughtes happeneth in a good man: for that in mindyng to bee able to finde himself at all tymes, dooe growe robberies, violence, slaughters, whiche soche souldiours make as well to the frendes, as to the enemies: and in mindyng not to have peace, there groweth deceiptes, whiche the capitaines use to those, whiche hire them, to the entent the warre maie continue, and yet though the peace come often, it happeneth that the capitaines beyng deprived of their stipendes, and of their licencious livyng, thei erecte an ansigne of adventures, and without any pitie thei put to sacke a province. Have not you in memorie of your affaires, how that beyng many Souldiours in Italie without wages, bicause the warre was ended, thei assembled together many companies, and went taxyng the tounes, and sackyng the countrie, without beyng able to make any remedie? Have you not red, that the Carthagenes souldiours, the first warre beyng ended which thei had with the Romaines, under Matho, and Spendio, twoo capitaines, rebelliously constituted of theim, made more perillous warre to the Carthaginens, then thesame whiche thei had ended with the Romaines? In the time of our fathers, Frances Sforza, to the entente to bee able to live honourably in the time of peace, not only beguiled the Millenars, whose souldiour he was, but he toke from them their libertie and became their Prince. Like unto him hath been all the other souldiours of Italie whiche have used warfare, for their particulare arte, and albeeit thei have not through their malignitie becomen Dukes of Milein, so moche the more thei deserve to bee blamed: for that although thei have not gotten so moch as he, thei have all (if their lives wer seen) sought to bring the like thynges to passe. Sforza father of Fraunces, constrained Quene Jone, to caste her self into the armes of the king of Aragon, havyng in a sodain forsaken her, and in the middest of her enemies, lefte her disarmed, onely to satisfie his ambicion, either in taxyng her, or in takyng from her the Kyngdome. Braccio with the verie same industrie, sought to possesse the kyngdome of Naples, and if he had not been overthrowen and slaine at Aquila, he had brought it to passe. Like disorders growe not of other, then of soche men as hath been, that use the exercise of warfare, for their proper arte. Have not you a Proverbe, whiche fortefieth my reasons, whiche saieth, that warre maketh Theves, and peace hangeth theim up? For as moche as those, whiche knowe not how to live of other exercise, and in the same finding not enie man to sustayne theym, and havyng not so moche power, to knowe how to reduce theim selves together, to make an open rebellion, they are constrayned of necessetie to Robbe in the highe waies, and Justice is enforced to extinguishe theim.

COSIMO. You have made me to esteme this arte of warfare almoste as nothyng, and I have supposed it the moste excellentes, and moste honourableste that hath been used: so that if you declare me it not better, I cannot remaine satisfied: For that when it is thesame, that you saie, I knowe not, whereof groweth the glorie of Cesar, of Pompei, of Scipio, of Marcello, and of so many Romaine Capitaines, whiche by fame are celebrated as Goddes.

FABRICIO. I have not yet made an ende of disputyng al thesame, that I purposed to propounde: whiche were twoo thynges, the one, that a good manne could not use this exercise for his arte: the other, that a common weale or a kingdome well governed, did never permitte, that their Subjectes or Citezeins should use it for an arte. Aboute the firste, I have spoken as moche as hath comen into my mynde: there remaineth in me to speake of the seconde where I woll come to aunswere to this your laste question, and I saie that Pompey and Cesar, and almoste all those Capitaines, whiche were at Rome, after the laste Carthagenens warre, gotte fame as valiaunt men, not as good, and those whiche lived before them, gotte glorie as valiaunte and good menne: the whiche grewe, for that these tooke not the exercise of warre for their arte: and those whiche I named firste, as their arte did use it. And so longe as the common weale lived unspotted, never any noble Citezein would presume, by the meane of soche exercise, to availe thereby in peace, breakyng the lawes, spoilyng the Provinces, usurpyng, and plaiyng the Tyraunte in the countrie, and in every maner prevailyng: nor any of how lowe degree so ever thei were, would goe aboute to violate the Religion, confederatyng theim selves with private men, not to feare the Senate, or to followe any tirannicall insolence, for to bee able to live with the arte of warre in all tymes. But those whiche were Capitaines, contented with triumphe, with desire did tourne to their private life, and those whiche were membres, would be more willyng to laie awaie their weapons, then to take them, and every manne tourned to his science, whereby thei gotte their livyng: Nor there was never any, that would hope with praie, and with this arte, to be able to finde theim selves. Of this there maie be made concernyng Citezeins, moste evidente conjecture, by the ensample of Regolo Attillio, who beyng Capitain of the Romaine armies in Affrica, and havyng as it wer overcome the Carthegenens, he required of the Senate, licence to retourne home, to kepe his possessions, and told them, that thei were marde of his housbandmen. Whereby it is more clere then the Sunne, that if thesame manne had used the warre as his arte, and by meanes thereof, had purposed to have made it profitable unto him, havyng in praie so many Provinces, he would not have asked license, to returne to kepe his feldes: for as moche as every daie he might otherwise, have gotten moche more, then the value of al those possessions: but bicause these good men and soche as use not the warre for their arte, will not take of thesame any thing then labour, perilles, and gloris, when thei are sufficiently glorious, thei desire to returne home, and to live of their owne science. Concernyng menne of lowe degree, and common souldiours, to prove that thei kepte the verie same order, it doeth appeare that every one willingly absented theim selves from soche exercise, and when thei served not in the warre, thei would have desired to serve, and when thei did serve, thei would have desired leave not to have served: whiche is wel knowen through many insamples, and inespecially seeyng how emonge the firste privileges, whiche the Romaine people gave to their Citezeins was, that thei should not be constrained against their willes, to serve in the warres. Therefore Rome so long as it was well governed, whiche was untill the commyng of Graccus, it had not any Souldiour that would take this exercise for an arte, and therefore it had fewe naughtie, and those few wer severely punished. Then a citee well governed, ought to desire, that this studie of warre, be used in tyme of peace for exercise, and in the time of warre, for necessitie and for glorie: and to suffer onely the common weale to use it for an arte, as Rome did, and what so ever Citezein, that hath in soche exercise other ende, is not good, and what so ever citee is governed otherwise, is not well ordeined.

COSIMO. I remain contented enough and satisfied of thesame, whiche hetherto you have told, and this conclusion pleaseth me verie wel whiche you have made, and as muche as is loked for touching a common welth, I beleve that it is true, but concerning Kinges, I can not tell nowe, for that I woulde beleve that a Kinge would have about him, whome particularly should take suche exercise for his arte.

FABRICIO. A kingdome well ordred ought moste of all to avoide the like kinde of men, for only thei, are the destruction of their king, and all together ministers of tiranny, and alledge me not to the contrarie anie presente kingdome, for that I woll denie you all those to be kingdomes well ordered, bicause the kingdomes whiche have good orders, give not their absolute Empire unto their king, saving in the armies, for as much as in this place only, a quicke deliberation is necessarie, and for this cause a principall power ought to be made. In the other affaires, he ought not to doe any thing without councell, and those are to be feared, which councell him, leaste he have some aboute him which in time of peace desireth to have warre bicause they are not able without the same to live, but in this, I wilbe a little more large: neither to seke a kingdome altogether good, but like unto those whiche be nowe a daies where also of a king those ought to be feared, whiche take the warre for theire art, for that the strength of armies without any doubte are the foote menne: so that if a king take not order in suche wise, that his men in time of peace may be content to returne home, and to live of their owne trades, it will follow of necessitie, that he ruinate: for that there is not found more perilous men, then those, whiche make the warre as their arte: bicause in such case, a king is inforsed either alwaies to make warre, or to paie them alwaies, or else to bee in perill, that they take not from him his kingdome. To make warre alwaies, it is not possible: to paie them alwaies it can not be: see that of necessitie, he runneth in peril to lese the state. The Romaines (as I have saide) so long as they were wise and good, would never permitte, that their Citizeins should take this exercise for their arte, although they were able to nurrishe them therin alwaies, for that that alwaies they made warre: but to avoide thesame hurte, whiche this continuall exercise might doe them, seyng the time did not varie, they changed the men, and from time to time toke such order with their legions, that in xv. yeres alwaies, they renewed them: and so thei had their men in the floure of their age, that is from xviij. to xxxiij. yeres, in which time the legges, the handes, and the yes answere the one the other, nor thei tarried not till there strengthe should decaie, and there naghtines increase, as it did after in the corrupted times. For as muche as Octavian first, and after Tiberius, minding more their own proper power, then the publicke profite, began to unarme the Romaine people, to be able easely to commaunde them, and to kepe continually those same armies on the frontries of the Empire: and bicause also they judged those, not sufficient to kepe brideled the people and Romaine Senate, they ordeined an armie called Pretoriano, which laie harde by the walles of Rome, and was as a rocke on the backe of the same Citie. And for as much as then thei began frely to permitte, that suche men as were apoincted in suche exercises, should use the service of warre for their arte, streight waie the insolence of theim grewe, that they became fearful unto the Senate, and hurtefull to the Emperour, whereby ensued suche harme, that manie were slaine thorough there insolensie: for that they gave, and toke awaie the Empire, to whome they thought good. And some while it hapned, that in one self time there were manie Emperours, created of divers armies, of whiche thinges proceded first the devision of the Empire, and at laste the ruine of the same. Therefore kinges ought, if thei wil live safely, to have there souldiours made of men, who when it is time to make warre, willingly for his love will go to the same, and when the peace cometh after, more willingly will returne home. Whiche alwaies wilbe, when thei shalbe men that know how to live of other arte then this: and so they ought to desire, peace beyng come, that there Prince doo tourne to governe their people, the gentilmen to the tending of there possessions, and the common souldiours to their particular arte, and everie one of these, to make warre to have peace, and not to seke to trouble the peace, to have warre.

COSIMO. Truely this reasonyng of yours, I thinke to bee well considered, notwithstanding beyng almost contrarie to that, whiche till nowe I have thought, my minde as yet doeth not reste purged of all doubte, for as muche as I see manie Lordes and gentelmen, to finde them selves in time of peace, thorough the studies of warre, as your matches bee, who have provision of there princes, and of the cominaltie. I see also, almost al the gentelmen of armes, remaine with neir provision, I see manie souldiours lie in garison of Cities and fortresses, so that my thinkes, that there is place in time of peace, for everie one.

FABRICIO. I doe not beleve that you beleve this, that in time of peace everie man may have place, bicause, put case that there coulde not be brought other reason, the small number, that all they make, whiche remaine in the places alledged of you, would answer you. What proporcion have the souldiours, whiche are requiset to bee in the warre with those, whiche in the peace are occupied? For as much as the fortreses, and the cities that be warded in time of peace, in the warre are warded muche more, unto whome are joyned the souldiours, whiche kepe in the fielde, whiche are a great number, all whiche in the peace be putte awaie. And concerning the garde of states, whiche are a small number, Pope July, and you have shewed to everie man, how muche are to be feared those, who will not learne to exercise any other art, then the warre, and you have for there insolence, deprived them from your garde, and have placed therin Swisers, as men borne and brought up under lawes, and chosen of the cominaltie, according to the true election: so that saie no more, that in peace is place for everie man. Concerning men at armes, thei al remaining in peace with their wages, maketh this resolution to seme more difficulte: notwithstandyng who considereth well all, shall finde the answere easie, bicause this manner of keping men of armes, is a corrupted manner and not good, the occasion is, for that they be men, who make thereof an arte, and of them their should grow every daie a thousande inconveniencies in the states, where thei should be, if thei were accompanied of sufficient company: but beyng fewe, and not able by them selves to make an armie, they cannot often doe suche grevous hurtes, neverthelesse they have done oftentimes: as I have said of Frances, and of Sforza his father, and of Braccio of Perugia: so that this use of keping men of armes, I doe not alowe, for it is a corrupte maner, and it may make great inconveniencies.

COSIMO. Woulde you live without them? or keping them, how would you kepe them?

FABRICIO. By waie of ordinaunce, not like to those of the king of Fraunce: for as muche as they be perilous, and insolent like unto ours, but I would kepe them like unto those of the auncient Romaines, whom created their chivalry of their own subjectes, and in peace time, thei sente them home unto their houses, to live of their owne trades, as more largely before this reasoning ende, I shal dispute. So that if now this part of an armie, can live in such exercise, as wel when it is peace, it groweth of the corrupt order. Concerning the provisions, which are reserved to me, and to other capitaines, I saie unto you, that this likewise is an order moste corrupted: for as much as a wise common weale, ought not to give such stipendes to any, but rather thei ought to use for Capitaines in the warre, their Citezeins, and in time of peace to will, that thei returne to their occupations. Likewise also, a wise king either ought not to give to suche, or giving any, the occasion ought to be either for rewarde of some worthy dede, or else for the desire to kepe suche a kinde of man, as well in peace as in warre. And bicause you alledged me, I will make ensample upon my self, and saie that I never used the warre as an arte, for as muche as my arte, is to governe my subjectes, and to defende them, and to be able to defende them, to love peace, and to know how to make warre, and my kinge not so muche to rewarde and esteeme me, for my knowledge in the warre, as for the knowledge that I have to councel him in peace. Then a king ought not to desire to have about him, any that is not of this condicion if he be wise, and prudently minde to governe: for that, that if he shal have about him either to muche lovers of peace, or to much lovers of warre, they shall make him to erre. I cannot in this my firste reasoning, and according to my purpose saie more, and when this suffiseth you not, it is mete, you seke of them that may satisfie you better. You maie now verie well understand, how difficulte it is to bringe in use the auncient maners in the presente warres, and what preparations are mete for a wise man to make, and what occasions ought to be loked for, to be able to execute it. But by and by, you shall know these things better, if this reasoning make you not werie, conferring what so ever partes of the auncient orders hath ben, to the maners nowe presente.

COSIMO. If we desired at the first to here your reason of these thinges, truly thesame whiche hetherto you have spoken, hath doubled our desire: wherefore we thanke you for that we have hard, and the rest, we crave of you to here.

FABRICIO. Seyng that it is so your pleasure, I will begin to intreate of this matter from the beginning, to the intent it maye be better understode, being able by thesame meane, more largely to declare it. The ende of him that wil make warre, is to be able to fight with every enemy in the fielde and to be able to overcum an armie. To purpose to doe this, it is convenient to ordeine an hoost. To ordein an hoost, their must be found menne, armed, ordered, and as well in the small, as in the great orders exercised, to knowe howe to kepe araie, and to incampe, so that after bringing them unto the enemie, either standing or marching, they maie know how to behave themselves valiantly. In this thing consisteth all the industrie of the warre on the lande, whiche is the most necessarie, and the most honorablest, for he that can wel order a fielde against the enemie, the other faultes that he should make in the affaires of warre, wilbe borne with: but he that lacketh this knowledge, although that in other particulars he be verie good, he shal never bring a warre to honor: for as muche as a fielde that thou winnest, lesing? img 94 doeth cancell all other thy evill actes: so like wise lesing it, all thinges well done of thee before, remaine vaine. Therfore, beyng necessarie first to finde the menne, it is requiset to come to the choise of them. They whiche unto the warre have given rule, will that the menne be chosen out of temperate countries, to the intente they may have hardines, and prudence, for as muche as the hote countrey, bredes prudente men and not hardy, the colde, hardy, and not prudente. This rule is good to be geven, to one that were prince of all the world, bicause it is lawfull for him to choose men out of those places, whiche he shall thinke beste. But minding to give a rule, that every one may use, it is mete to declare, that everie common weale, and every kingdome, ought to choose their souldiours out of their owne countrie, whether it be hote, colde, or temperate: for that it is scene by olde ensamples, how that in every countrie with exercise, their is made good souldiours: bicause where nature lacketh, the industry supplieth, the which in this case is worthe more, then nature, and taking them in other places, you shal not have of the choise, for choise is as much to saie, as the best of a province, and to have power to chuse those that will not, as well as those that wil serve. Wherfore, you muste take your choise in those places, that are subjecte unto you, for that you cannot take whome you liste, in the countries that are not yours, but you muste take suche as will goe with you.

COSIMO. Yet there maie bee of those, that will come, taken and lefte, and therefore, thei maie be called chosen.

FABUICIO. You saie the truthe in a certaine maner, but consider the faultes, whiche soche a chosen manne hath in himselfe, for that also many times it hapneth, that he is not a chosen manne. For those that are not thy subjectes, and whiche willyngly doe serve, are not of the beste, but rather of the worste of a Province, for as moche as if any be sclanderous, idell, unruly, without Religion, fugetive from the rule of their fathers, blasphemours, Dise plaiers, in every condicion evill brought up, bee those, whiche will serve, whose customes cannot be more contrarie, to a true and good servise: Albeit, when there bee offered unto you, so many of soche men, as come to above the nomber, that you have appoincted, you maie chuse them: but the matter beyng naught, the choise is not possible to be good: also, many times it chaunceth, that thei be not so many, as will make up the nomber, whereof you have nede, so that beyng constrained to take them al, it commeth to passe, that thei cannot then bee called chosen men, but hired Souldiours. With this disorder the armies of Italie, are made now a daies, and in other places, except in Almaine, bicause there thei doe not hire any by commaundemente of the Prince, but accordyng to the will of them, that are disposed to serve. Then consider now, what maners of those aunciente armies, maie bee brought into an armie of men, put together by like waies.

COSIMO. What waie ought to bee used then?

FABRICIO. The same waie that I saied, to chuse them of their owne subjectes, and with the auethoritie of the Prince.

COSMO. In the chosen, shall there bee likewise brought in any auncient facion?

FABRICIO. You know well enough that ye: when he that should commaunde theim, were their Prince, or ordinarie lorde, whether he were made chief, or as a Citezein, and for the same tyme Capitaine, beyng a common weale, otherwise it is harde to make any thyng good.

COSIMO. Why?

FABRICIO. I will tell you a nane: For this time I will that this suffise you, that it cannot be wrought well by other waie.

COSIMO. Having then to make this choyse of men in their owne countries, whether judge you that it be better to take them oute of the citie, or out of the countrie?

FABRICIO. Those that have written of such matters, doe all agree, that it is best to chuse them out of the countrie, being men accustomed to no ease, nurished in labours, used to stonde in the sunne, to flie the shadow, knowing how to occupy the spade, to make a diche, to carrie a burden, and to bee without any deceite, and without malisiousnes. But in this parte my opinion should be, that beyng two sortes of souldiours, on foote, and on horsebacke, that those on foote, should be chosen out of the countrie, and those on horseback, oute of the Cities.

COSIMO. Of what age would you choose them?

FABRICIO. I would take them, when I had to make a newe armie, from xvii. to xl. yeres: when it were made alredy, and I had to restore them, of xvii. alwaies.

COSIMO. I doe not understonde well this distinction.

FABRICIO. I shall tell you: when I should ordaine an hooste to make warre, where were no hooste alredy, it should be necessarie to chuse all those men, which were most fitte and apte for the warre, so that they were of servisable age, that I might bee able to instructe theim, as by me shalbe declared: but when I would make my choise of menne in places, where a powre were alredy prepared, for suppliyng of thesame, I would take them of xvii. yeres: for as much as the other of more age be alredy chosen and apoincted.