The courtyer of Count Baldessar Castilio diuided into foure bookes. Very necessary and profitable for yonge gentilmen and gentilwomen abiding in court, palaice or place, done into English by Thomas Hoby.

The fourth boke ¶ THE FOVRTH BOKE OF the Courtier of Count Baldessar Casti∣lio vnto. M. Alphonsus Ariosto.

THINKINGE TO VVRITE OVTE the communication that was had the fourth night after the other mentioned in the for∣mer bookes, I feele emong sundry discour∣ses a bitter thought that gripeth me in my minde, and maketh me to call to remembraunce worldlie miseries and our deceitfull hopes, and how fortune many times in the verie middes of our race, otherwhile nighe the ende disapointeth our fraile & vaine pourposes, some∣time drowneth them beefore they can once come to haue a sight of the hauen a farr of. It causeth me therfore to re∣member that not long after these reasoninges were had, cruell death bereued our house of three moste rare gentil∣men, whan in their prosperous age and forwardnesse of honour they most florished, and of them the first was the Lord Gaspar Pallauicin, who assaulted with a sharpe disease, and more then once brought to the last cast, although his minde was of suche courage y^t for a time in spite of death he kept the soule and bodye together, yet did he ende hys naturall course longe beefore he came to his ripe age. A very great losse not in our house onlie and to his friendes and kinsfolke, but to his Countrie and to all Lumbardye. Not longe after died the L. Cesar Gonzaga, which to all that were acquainted with him left a bitter and sorowfull re∣membraunce of his death. For sins nature so sildome times bringeth furth such kinde of men, as she doeth, meete it seemed that she shoulde not so soone haue bere∣ued vs of him. For vndoubtedlye a man maye saye that the L. Cesar was taken from vs euen at the very time whā

he beegane to show more then a hope of himself, and to be esteamed as his excellent qualities deserued. For with manye vertuous actes he alreadie gaue a good testimony of his worthinesse, and beeside his noblenesse of birth, he excelled also in the ornament of letters, of marciall pro∣wesse, and of euerye woorthie qualitie. So that for his goodnesse, witt, nature, and knowleage, there was no∣thinge so highe, that might not haue bine hoped for at his handes. Within a short while after, the death of M. Robert of Bari was also a great heauinesse to the wholl house: for reason seemed to perswade euerie man to take heuily the death of a yonge man of good beehauiour, pleasaunt and moste rare in the beawtie of fisnamye and in the ma∣kinge of his person, with as lucky and liuely towardnes, as a man coulde haue wished. These men therfore, had they liued, I beleaue would haue come to that passe, that vnto whoso had knowen them, they woulde haue showed a manifest proof, how much the Court of Vrbin was wor∣thie to be commended, and howe fournished it was with noble knightes, the whiche (in a maner) all the rest haue done that were brought vp in it. For trulye there neuer issued out of the ho••se of Troy so many great men and ca∣pitaines, as there haue come menne out of this house for vertue verie singular & in great estimation with al men. For as you knowe Sir Fridericke Fregoso was made arche∣bishop of Salerno, Count Lewis, Bishoppe of Baious. The L. Octa∣uian Fregoso, Duke of Genua, M. Bernarde Bibiena, Cardinal of San∣ta Maria in Portico, M. Peter Bembo, Secretarye to Pope Leo. The L. Iulian was exalted to the Dukedome of Nemours & to the great astate he is presentlye in. The Lord Francesco∣maria della Rouere Generall of Roome, he was also made Duke of Vrbin: although a muche more praise may be gi∣uen to the house where he was brought vp, that in it he hath proued so rare and excellent a Lorde in all vertuous qualities (as a man may beehoulde) then that he atteined vnto the Dukedome of Vrbin: and no smalle cause thereof

(I thinke) was the noble company wherin daily conuer∣sation he alwaies hearde and sawe commendable nour∣tour. Therfore (me thinke) whether it be by happe, or throughe the fauour of the sterres, the same cause that so longe a time hath graunted vnto Vrbin verie good gouer∣nours, doth still continue & bringeth furth y^e like effectes. And therefore it is to be hoped y^• prosperous fortune will still encrease these so vertuous doinges, that the happines of the house and of the State shall not only not diminish, but rather dailye encrease: And therof we see alreadye manye euident tokens, emonge whiche (I r••cken) y^e cheef∣fest to be, that the heauen hath graunted suche a Lady as is the Ladye Eleonor Gonzaga the newe Dutchesse. For if e∣uer there were coopled in one bodye alone, knowleage, witt, grace, beawtie, sober conuersation, gentilnesse and euery other honest qualitie, in her they are so lincked together, that there is made therof a chaine, whiche fra∣meth & setteth furth euerie gesture of herres with al these condicions together. Let vs therfore proceade in our rea∣soninges vpon y^e Courtier, with hope that after vs there shall not want suche as shall take notable and woorthye examples of vertue at the presente Court of Vrbin, as we nowe do at the former. It was thought therefore (as the L, Gaspar Pallauicin was wont to reherse) that the next daye af∣ter the reasoninges conteined in the laste booke, the L. Octauian was not muche seene: for manye deemed that he had gotten himself out of comapnye to thinke well vpon that he had to saye withoute trouble. Therfore whan the companye was assembled at the accustomed houre where the Dutchesse was, they made the L, Oc∣tauian to be diligentlye sought for, whiche in a good while appered not, so that manye of the Gentilmen and Damselles of the Court fell to daunsynge and to minde other pastymes, supposynge for that night they shoulde haue no more talke of the Courtier. And nowe were they all settled about one thinge or an other, whan the L. Octauian came in (almost) no more looked for: and beehouldinge the L. Cesar Gonzaga and the L. Gaspar daunsinge, after he had made his reuerence to the Dutchesse, he saide smilinge: I had well hoped we shoulde haue hearde the L. Gaspar speake some ill of women this night to, but sins I see him daūce

with one, I imagin he is agreede with all. And I am glad that the controuersie, or (to terme it better) the rea∣soninge of the Courtier is thus ended. Not ended, I war∣rant you, answered the Dutchesse, for I am not suche an ennemye to men, as you be to women, and therfore I wil not haue the Courtier bereued from his due honour and the fournimentes whiche you youre selfe promised him yester night. And whan she had thus spoken, she commaunded them all after that daunse was ended to place themselues after the wonted maner, the which was done. And as they stoode all wyth heedfull expectation, the L. Octauian said: Madam, sins for that I wished manye other good qualities in the Cour∣tier, it foloweth by promise that I muste entreate vppon them, I am well willinge to vttre my minde: not with o∣pinion that I can speake all that may be said in the mat∣ter, but only so much as shall suffice to roote that oute of your mind, which yester night was obiected to me: name∣ly, that I spake it more to withdrawe the prayses from y^e Gentilwoman of the Palaice, in doinge you falselye to beleaue that other excellent qualities might be added to the Courtier, and with that pollicie prefarre him beefore her, then for that it is so in deede. Therfore to frame my selfe also to the houre, which is later then it was wont to be whan we beegane our reasoninges at other times, I will be breef. Thus continuinge in the talke that these Lordes haue ministred, whiche I full and wholye alowe and confirme, I say, that of thinges which we call good, some there be that simply and of themselues are alwaies good, as temperance, valiant courage, helth, & al vertues that bring quietnesse to mens mindes. Other be good for diuerse respectes & for the ende they be applied vnto, as y^e lawes, liberality, riches & other like. I thinke therfore y^t y^e Courtier (if he be of y^e perfectiō y^• Count Lewis & Sir Fride∣rick haue described him) maye in deede be a good thinge & woorthie praise, but for all that not simplye, nor of him∣self, but for respect of the ende wherto he may be applied.

For doubtlesse if y^e Courtier with his noblenesse of birth, comlie beehauiour, pleasantnesse and practise in so many exercises, should bringe furth no other frute, but to be su∣che a one for himself, I woulde not thinke to come by this perfect trade of Courtiership, that a man shoulde of rea∣son beestowe so much studye and peynes about it, as who so will compase it must do. But I woulde say rather that manie of the qualities appointed him, as daunsing, sing∣inge and sportinge, were lightnesse and vanitie, and in a a man of estimation rather to be dispraised then commen∣ded: bicause those precise facions, the settinge furth ones selfe, meerie talke and such other matters belonginge to enterteinment of women and loue (althoughe perhappes manie other be of a contrary opinion) do many times no∣thinge elles but womannish the mindes, corrupt youth, and bring them to a most wanton trade of liuinge: wher∣upon afterwarde ensue these effectes, that the name of I∣taly is brought into sclaunder, and few there be that haue the courage, I will not saye to ••eoparde their lief, but to entre once into a daunger. And without perauenture there be infinite other thinges, that if a man beestow his labour and studie about them, woulde bring furth muche more profit both in peace and warr, then this trade of Courtiershipp of it self alone. But in case the Courtiers doinges be directed to the good ende they ought to be and whiche I meane: me thinke then they should not on∣lye not be hurtfull or vaine, but most profitable & deserue infinit praise. The ende therfore of a perfect Courtier (wherof hitherto nothinge hath bine spoken) I beleaue is to purchase him, by the meane of y^e qualities whiche these Lordes haue giuen him, in such wise the good will and fauour of the Prince he is in seruice withall, that he may breake his minde to him, and alwaies enfourme hym francklye of the trueth of euerie matter meete for him to vnderstande, without feare or perill to displease him. And whan ••e knoweth his minde is bent to commit any

thinge vnseemlie for him, to be bould to stande with him in it, and to take courage after an honest sort at y^e fauour which he hath gotten him throughe his good qualities, to disswade him from euerie ill pourpose, and to set him in y^e waye of vertue. And so shall the Courtier, if he haue the goodnesse in him that these Lordes haue geuen him ac∣companied with readinesse of witt, pleasantnesse, wise∣dome, knowleage in letters and so many other thinges, vnderstande how to beehaue himself readilye in all occur∣rentes to driue into his Princis heade what honour and profit shall ensue to him and to his by iustice, liberalitie, val••auntnesse of courage, meekenesse and by the other vertues that beelong to a good Prince, and contrariwise what sclaunder and damage commeth of the vices con∣trarie to them. And therfore in mine opinion, as musike, sportes, pastimes, and other pleasaunt facions, are (as a man woulde saye) the floure of Courtlines, euen so is the traininge and the helping forward of the Prince to good∣nesse and the fearinge him from yuell, the frute of it. And bicause the praise of weldoinge consisteth cheeflye in two pointes, wherof the one is, in chousinge out an ende that our pourpose is directed vnto, that is good in deede: the o∣ther, the knowleage to find out apt and meete meanes to bringe it to the appointed good ende: sure it is that the mind of him which thinketh to worke so, that his Prince shall not be deceiued, nor lead with flaterers, railers and lyers, but shall knowe both the good and the bad & beare loue to the one & hatred to the other, is directed to a verye good ende. Me thinke again, that y^e qualities which these Lordes haue giuen y^e Courtier, may be a good meanes to compasse it: and that, bicause emonge manye vices that we see now a dayes in manye of our Princis, the greatest are ignoraunce and selfe leekinge: and the ••oote of these two mischeeues is nothing elles but lyinge, which vice is worthelie abhorred of God and man, and more hurtful to Princis then any other, bicause they haue more scarsitye

then of any thinge elles, of that which they neede to hau•• more plentye of, then of any other thinge: namely, of su∣che as shoulde tell them the truth and put them in minde of goodnesse: for enemies be not driuen of loue to do these offices, but they delite rather to haue them liue wickedly and neuer to amende: on the other ••ide, they dare not re∣buke them openlye for feare they be punished. As for friendes few of them haue free passage to them, and those few haue a respect to reprehende their vices so freelye as they do priuate mens: And many times to coorie fauour and to purchase good will, they giue themselues to no∣thinge elles but to feede them with matters that may de∣lite, and content their minde, thoughe they be foule and dishonest. So that of friendes they beecome flatterers, & to make a hande by that streict familiaritie, they speake and woorke alwaies to please, and for the most part open the way with lyes, which in the Princis minde engender ignorance, not of outwarde matters on••••e, but also of his owne selfe. And this may be said to be the greatest & fow∣lest lye of all other, bicause the ignorant minde deceiueth himself and inwardlie maketh lyes of himself. Of this it commeth, that great men, beeside that they neuer vnder∣stande the truth of any thinge, dronken with the licenti∣ous libertye that rule bringeth with it & with abundance of delicacies drowned in pleasures, a•• so far out of y^e way & their mind is so corrupted in seeing themselues alwai∣es obeyed and (as it were) woorshipped with so much re∣uerence, & praise, without not onlye anye reproof at all, but also gainsayinge, that through this ignoraunce they wade to an extreeme selfe leekinge, so that afterwarde they admitt no counsell nor aduise of others. And bi∣cause they beleaue that the vnderstandinge howe to rule is a most easye matter, and to compasse it there needeth neyther arte nor learninge, but onlye stoutenesse, they bende their minde and all their thoughtes to the maintenance of that port they kepe, thinking it the true

happynesse to do what a man lusteth. Therfore do some abhorr reason and iustice, bicause they weene it a bridle and a certeine meane to bringe them in bondage and to minishe in them the contentation and hartes ease that they haue to beare rule, if they should obserue it: and their rule were not perfect nor wholl if they shoulde be compel∣led to obey vnto dutie and honestie, bicause they haue an opinion that VVhoso obeyeth, is no right Lord in deede. Ther∣fore taking these principles for a president and suffering them selues to be lead with selfe leekinge, they w••xe lof∣tie, and with a statlye countenance, with sharpe and cru∣ell condicions, with pompous garmentes, golde & iewel∣les, and with comminge (in a mauer) neuer abrode to be seene, they thinke to gete estimation & authoritie emong men, and to be counted (almost) Goddes: But they are (in my iudgement) like the Colosses that were made in Roome the last yeere vpon the feast day of the place of Agone, whi∣che outwardlye declared a likenesse of great men & horses of triumph, and inwardly were full of towe and ragges. But the Princis of this sort are so muche woorse, as the Colosses by their owne waightye pese stande vpright of them selues, and they bicause they be y••l counterpesed and without line or leuell placed vpon vnequall grounde, throughe their owne waightinesse ouerthrowe them sel∣ues, and from one errour renn into infinit. Bicause their ignoraunce beeinge annexed with this false opinion that That they can not err, & that the port they kepe commeth of their knowleage, leadeth of them euery waye by right or by wronge to lay hande vpon possessions bouldly, so they maye come bye them. But in case they woulde take aduisemente to knowe and to woorke that that they ought, they would aswell striue not to reigne as they doe to reigne, bicause they shoulde perceyue what a naughtye and daungerous matter it were for Subiectes that ought to be goue••ned, to be wyser then the Prin∣cis that shoulde gouerne. You may see that ignorance in

musike, in daunsinge, in ridinge hurteth no man, yet he that is no musitien is ashamed and aferde to singe in the presence of others, or to daunse, he that can not, or he that sitteth not wel a horse, to ride: but of the vnskilfulnes to gouern people arrise so manie yuelles, deathes, destructi∣ons, mischeeffes and confusions, that it may be called the deadliest plagu vpon y^e earth. And yet some princes most ignorant in gouernment, are not bashfull nor ashamed to take vpon them to gouern I wil not say in the presence of foure or half a dosen persons, but in the face of the world: for their degree is sett so on loft, y^• all eyes beehould them, & therfore not their great vices only, but their least faul∣tes of all are continuallie noted. As yt is written that Cimon was yll spoken of bicause he loued wine, Scipio, sleepe, Lucullus, bancketinges. But wolde God, the Princis of these oure times wolde coople their vices wyth so manie vertues as did they of olde time: which yf they were out of the way in any point, yet refused they not the exhortations and lessons of such as they deemed meete to correct those faultes: Yea they sought with great instance to frame their lief by the rule of notable personages: As Epaminondas by Lisias of Pythagoras sect: Agesilaus by Xenophon: Scipio by Panaetius, and infinit others. But in case a graue Philosopher shoulde come beefore enie of oure Princes, or who euer beeside, that wolde showe them plainlie & with∣out enie circomstance the horrible face of true vertue and teache them good maners and what the lief of a good Prince ought to be, I ame assured they wolde abhorr him at the first sight, as a most venimous serpent, or elles they wolde make him a laughinge stocke, as a most vile mat∣ter. I saye therfore that sins nowadayes Princis are so corrupt through yl vsages, ignorance & false self leekinge, and that yt is so harde a matter to geue them the knowe∣l••age of the truth and to bende them to vertue, and men with lyes and flatterie and such naughtye meanes seeke to coorie fauour wyth them, the Courtier by the meane

of those honeste qualities that Count Lewis and Sir Fride∣rick haue giuen hym, may soone, and ought to go about so to purchase him the good will and allure vnto him the minde of his Prince, that he maye make him a free and safe passage to commune with him in euery matter with out troublinge him. And yf he be suche a one as is said, he shall compase yt with smalle peine, and so may he al∣wayes open vnto him the truth of euerie matter at ease. Besyde this by litle and litle distille into his minde good∣nesse, and teache him continencie, stoutnesse of courage, iustice, temperance, makinge him to taste what sweete∣nesse is ••id vnder that litle bitternesse, which at the first sight appeereth vnto him that withstandeth vices: which are alwayes hurtfull, displeasant and accompanied wyth yl report and shame, euen as vertues are profitable, plea∣sant and praisable, and enflame him to them with the ex∣amples of manie famous Capitanes, and of other nota∣ble personages, vnto whom they of old time vsed to make ymages of mettal and marble, and sometime of gold; and to set them vp in commune haunted places, aswell for the honoure of them, as for an encouragynge of others, that with an honest enuie they might also endeuour them sel∣ues to reach vnto that glorie. In this wise maye he leade him throughe the roughe way of vertue (as it were) deckynge yt about with boowes to shadowe yt and stra∣winge it ouer wyth sightlye flouers, to ease the greefe of the peinfull iourney in hym that is but of a weake force. And sometyme with musike, somtime with armes, and horses, sometyme with rymes and meeter, otherwhyle wyth communication of loue, and wyth all those wayes that these Lordes haue spoken of, continuallye keepe that mynde of his occupyed in honest pleasure: imprin∣tynge notwythstandynge therin alwayes beesyde (as I haue said) in cōpanie with these flickeringe prouocations some vertuous condicion, and beeguilinge him with a holsome craft, as the warie phisitiens do, who manye ti∣mes

whan they minister to yonge and tender children in ther sickenesse, a medicin of a bitter taste, annoint the cupp about the brimm with some sweete licour. The Courtier therfore applyinge to such a pourpose this veile of pleasure, in euerie time, in euerie place, and in euerye exercise he shall attaine to his ende, and deserue muche more praise and recompence, then for anie other good woorke that he can do in the worlde bicause there is no treasure that doeth so vniuersallie profit, as doeth a good Prince, nor anie mischeef so vniuersallie hurt, as an yll Prince. Therfore is there also in peine so bitter and cruell that were a sufficient punishment for those naugh∣tie and wicked Courtiers, that make their honest and plea¦sant maners & their good qualities a cloke for an ill ende, and by meane of them seeke to come in fauour with their Princis for to corrupte them and to straye them from the way of vertue and to lead them to vice. For a man may say, that such as these be, do infect with deadlie poy∣son, not one vessel wherof one man alone drinketh, but the commune fountain that all the people resorteth to. The L. Octauian helde his peace as t••ou••h he would haue sai•• no ••ore, but the L Gaspar, I can not see, my L. Octauian (said he) that this goodnesse of minde and continincie, and the o∣ther vertues whiche you will haue the Courtier to showe his Lord, may be learned: but I suppose that they are giuen the men that haue them, by nature and of God. And that it is so, you may see that there is no man so wic∣ked and o•• so ill condicions in the world, nor so vntempe∣rate & vniust, which if he be asked the question, will con∣fesse him self such a one. But euerie man be he neuer so wicked, is glad to be counted iust, continent & good▪ which shoulde not be so, in case these vertues might be learned, bicause it is no shame not to know the thinge that a man hath not studied, but a rebuke, it is not to haue that which we ought to be indowed withal of nature. Therfore do∣eth ech man seeke to couer the defaultes of nature, aswell

in the minde, as also in the bodie: the which is to be se••ne in the blinde, lame, crooked and other mayned and defor∣med creatures. For although these imperfections may be layed to nature, yet doeth it greeue ech man to haue them in him self: bicause it seemeth by the testimonie of the self same nature that a man hath that default or blemishe (as it were) for a patent and token of his ill inclination. The fable that is reported of Epimetheus doeth also confirme myne opinion, whiche was so vnskilfull in diuidinge the gyftes of nature vnto men, that he left them much more needie of euerye thinge, then all other liuinge creatures. Wherupon Prometheus stole the politike wysdome from Minerua and Vulcan that men haue to gete their liuinge withall. Yet had they not for all that, ciuill wisdome to gather them selues together into Cities, & the know∣leage to liue with ciuility, bicause it was kept in the Cas∣tle of Iupiter by most circumspect ouerseears, whiche put Prometheus in suche feare, that he durst not approch nygh them. Wherupon Iupiter takinge pitye vpon the miserye of men, that could not felowshipp together for lacke of ci∣uill vertue, but were torne in peeces by wielde beastes, he sent Mercury to the earth to carie iustice and shame, that these two thinges might fournish Cities and gather Ci∣tizins together: and willed that they shoulde be giuen them, not as other artes were, wherin one counning man sufficeth for manie ignorant, as phisike, but y^• they should be imprinted in euerie man. And ordeyned a lawe, that all such as were without iustice and shame, should be ba∣nished and put to death, as contagious to the Citie. Bee∣houlde then (my L. Octauian) God hath graunted these ver∣tues to mē, & are not to be learned, but be naturall. Then y^• L. Octauian som what smiling, will you then, my L. Gaspar ({quod} he) haue mē to be so vnfortunate & of so peuish a iudge∣mēt, y^t w^t policie they haue found out an art to tame y^e na¦tures of wield beastes, as beares, wolues, Liōs, & may w^t y^e same teach a prety bird to fle as a man lust, & retourne back from

the wood and from his naturall libertye of his owne ac∣cord to snares and bondage, and with the same pollicy can not, or will not finde out artes whereby they maye profit themselues, and with studie & diligence make their mind more perfect? This (in mine opinion) were like as if Phi∣sitiens shoulde studie with all diligence to haue the art onlie to heale fellon••es in fingers and the read gumme in yonge children, and lay aside the cure of feuers, pleurisie & other sore diseases, the which how out of reason it were euerie man may consider. I beleaue therfore that the mo∣rall vertues are not in vs all together by nature, bicause nothinge can at anye time be accustomed vnto it, that is naturallie his contrarie: as it is seene in a stone, the whi∣che though it be cast vpward ten thousand times, yet will he neuer accustome to go vp of him selfe· Therfore in case vertues were as natural to vs, as heauinesse to the stone, we shoulde neuer accustome our selues to vice. Nor yet are vices naturall in this sort, for then shoulde we neuer be vertuous: and a great wickednesse and folie it were, to punishe men for the faultes that came of nature without oure offence: and this errour shoulde the lawes committ, whiche appoint not punishment to the offenders for the trespace that is past, bicause it can not be brought to passe that the thinge that is done, maye not be done, but they haue a respect to the time to come, that who so hath offen∣ded maye offende no more, or elles with yll president giue not a cause for others to offende. And thus yet they are in opinion that vertues maye be learned, whiche is most true, bicause we are borne apt to receiue them, and in like maner vices: and therfore there groweth a custome in vs of bothe the one and the other throughe longe vse, so that first we practise vertue or vice, after that, we are vertuous or vitious. The contrarie is knowen in the thinges that be geuen vs of nature, for firste we haue the pour to practise them, after that, we do practise: as it is in the senses, for first we can see, heere, feele, after that, we

do see, heere and feele: although notwithstandinge many of these doinges be also sett oute more sightlye with tea∣chinge. Wherupon good Schoolmaist••rs do not only in∣struct their children in letters, but also in good nourtour in eatinge, drinkinge, talking, and goinge with certein gestures meete for the pourpose. Therfore euen as in the other artes, so also in the vertues it is behouffull to haue a teacher, that with lessons and good exhortations may stirr vp & quicken in vs those morall vertues, wherof we haue the seede inclosed and buried in the soule, & like the good husbande man, till them and open the waye for them, weedinge from about them the briers and darnell of appetites, which many times so shadow and choke our mindes, that they suffre them not to budd nor to bringe furth the happie frutes, which alone ought to be wished to grow in y^e hartes of men. In this sort then is naturally in euerie one of vs iustice and shame, which (you saye) Iu∣piter sent to the earth for all men. But euen as a bodye without eyes, how sturdie euer he be, if he remoue to a∣nie certein place, often times faileth: so the roote of these vertues that be potentiallie engendred in our mindes, yf it be not aided with teaching, doth often come to nought. Bicause if it shoulde be brought into doinge and to his perfect custome, it is not satisfied (as is said) with nature alone: but hath neede of a politike vsage & of reason, whi∣che maye clense and scoure that soule, takinge away the dymm veile of ignorance, wherof arrise (in a maner) all y^e erroures in men. For in case good & ill were wel knowen and perceiued, euery man would alwaies chouse the good and shonn the yl. Therfore may vertue be said to be (as it were) a wisdome & an vnderstanding to chouse the good: and vice, a lacke of foresight & an ignorance that leadeth to iudge falsely. Bicause men neuer chouse y^e il with opi∣nion that it is ill, but they are deceiued through a certein likenesse of good. Then answered y^e L. Gaspar: yet are there many that know plainlie they do ill, & do it notwithstan∣••ing,

and that bicause thei more esteame the present plea∣sure which they feele, then y^e punishment that they doubt shall fall vpon them, as theeues, murtherers and such o∣ther. The L. Octauian said: true pleasure is alwaies good, and true sorow, euell: therfore these be deceiued in taking false pleasure for true, and true sorowe for false: wheru∣pon manye times through false pleasures, they reun in∣to true displeasures. The art therfore that teacheth to discerne this trueth from falshood, maye in like case be learned: and the vertue by the which we chouse this good in deede, and not that which falsely appeereth to be, may be called true knowleage, and more auailable for mans lief, then anye other, bicause it expelleth ignorance, of the which (as I haue said) springe all euelles. Then M. Peter Bembo, I wot not, my L. Octauian (quoth he) how the L. Gas∣par should graunt you, that of ignoraunce should springe all euelles, and that there be not manye which in offen∣dinge knowe for certeintie that they do offende, neyther are they anye deale deceiued in the true pleasure nor yet in the true sorow: bicause it is sure that such as be incon∣tinent iudge with reason & vprightly, and know it, wher vnto they are prouoked by lust contrary to due, to be ill, & therefore they make resistance and sett reason to matche greedy desire, wherupon arriseth the battaile of pleasure and sorow against iudgement. Finally reason ouercome by greedie desire far the mightier, is cleane without suc∣cour, like a shippe, that for a time defendeth herself from the tempestuous Seastormes, at the end beaten with the to raginge violence of windes, her gables and tacklinges broken, yeldeth vp to be driuen at the will of fortune, w^t∣out occupiyng helme or any maner help of Pilott for her safegard. Furthwith therefore commit they the offences with a certein doubtfull remorse of conscience & (in a ma∣ner) whether they will or no, y^e which they would not do, onlesse they knew y^e thing that they do to be ill, but with∣out striuing of reason would ren wholy headlonge after

greedy desire, & then shoulde they not be incontinent, but vntemperate, which is much woorse. Therfore is incon∣tinencie said to be a diminished vice, bicause it hath in it a part of reason, & likewise continency an vnperfect ver∣tue, bicause it hath in it part of affection: therfore (me thinke) that it can not be said that the offences of the in∣continent come of ignorance, or that they be deceiued and offende not, whan they know for a truth that they do of∣fende. The L. Octauian answered: Certesse (M. Peter) youre argument is good, yet (in my minde) it is more apparant then true. For although the incontinent offend with that doubtfulnesse, & reason in their minde striueth againste greedye desire, & that that is yll, seemeth vnto them to be ill in deede, yet haue they no perfect knowleage of it, nor vnderstand it so throughly as nede requireth. Therfore of this, it is rather a feeble opinion in them, then certeine knowleage, wherby they agree to haue reason ouercome by affectiō: but if they had in them true knowleage, there is no doubt, but they would not offend: bicause euermore y^e thinge wherby greedie desire ouercometh reason, is ig∣norance neyther can true knowleage be euer ouercome by affection, that proceadeth from y^e body & not from the mind, & in case it be wel ruled & gouerned by reason it be∣commeth a vertue: yf not it beecommeth a vice. But such force reason hath, that she maketh the sense alwaies to o∣bey and by wonderous meanes & wayes perceth least ig∣norance shoulde possesse that, which she ought to haue: so that althoughe y^e spirites and the sinewes, and the bones haue no reason in them, yet whan there springeth in vs y^e motion of minde, that y^e imagination (as it were) pricketh forward and shaketh the bridle to the spirites, all y^e mem∣bers are in a readinesse, the feete to renn, y^e hands to take or to d••e that whiche the minde▪ thinketh vpon, and this is also manifestlye knowen in many, which vnwitting∣ly otherwhile eate some lothesome and abhorring meat, but so well dressed that to their taste it appeereth moste delicate: afterwarde vnderstandinge what maner thynge

it was, it doeth not only greeue them & loth them in their minde, but the bodie also agreeth with the iudgement of the minde, that of force they cast that meate vp again. The L. Octauian folowed on still in his talke, but the L. Iulian in∣terruptinge him. My L. Octauian ({quod} he (yf I haue well vnder∣stoode, you haue said that cōtinencie is an vnperfect ver∣tue, bicause it hath in it part of affection: and me see∣meth that the vertue (where there is in oure minde a va∣riance beetwene reason and greedie desyre) whiche figh∣teth and giueth the victorye to reason, ought to be recke∣ned more perfect, then that which ouercommeth hauinge neyther greedie desire nor anie affection to withstand it: bicause (it seemeth) that that minde absteyneth not from yll for vertues sake, but refrayenth the doing it, bicause he hath no will to it. Then the L. Octauian, which ({quod} he) wolde you esteame the valianter Capitain, eyther he that hasardeth him selfe in open ••ight, and notwith∣standing vanquisheth his enemies, or he that by his ver∣tue and knowleage weakeneth them in bringinge them in case not able to fight, and so without battaile or a∣nie ieopardie discomfetethe them? He, quoth the L. Iulian, that ouercommeth with most suretie, is out of doubt most to be praised, so that this assured victorie of his proceade not through the slackenesse of the ennemies The L. Octauian answered: you haue iudged aright. And ther∣fore I say vnto you, that continencio may be compared to a Capitain that fighteth manlie, and though his ennemi∣es be stronge and well appointed, yet geueth he them the ouerthrowe, but for al that not without much a do & daū∣ger But temperance free from all disquietinge, is like the Capitain that without resistance ouercommeth and reigneth. And hauinge in the mynde where she is, not onlie affuaged, but cleane quenched the fire of gre¦die desire, euen as a good Prince in ciuill warr dispat∣cheth the sedicious inward ennemies, and giueth the scep∣ter and wholl rule to reason, so in like case this vertue not

enforcing the mind, but powringe therinto through most quiet waies a vehement persuasion that may incline him to honestie, maketh him quiet and full of rest, in euerie part equall and of good proportion: and on euerie side framed of a certein agreement with him self, that filleth him with such a cleare caulmenesse, that he is neuer out of pacience: and becommeth full and wholy most obedient to reason, and readie to tourn vnto her all his motions, and folow her where she ••ust to leade him, without anie resistance, like a tender lambe that renneth, standeth and goith alwaies by the ewes side, and moueth only as he se∣eth her do. This vertue therefore is most perfect, and is cheeflie requisit in Princis, bicause of it arrise manie o∣ther. Then the L. Cesar Gonzaga, I wott not (quoth he) what vertues requisit for Princis may arrise of this tem∣perance, yf it be ••he that riddeth the mind of affections (as you say) which perhappes were meete for some Monke or Heremite: but I can not see how it should be requisit for a Prince that is couragious, fre••harted and of prow∣esse in marciall feates, for whatsoeuer is done to him, ne∣uer to haue angre, hatred, good will, disdeigne, lust, nor a∣ny affeccion in him: nor how without this he can gete him authoritie emonge the people and souldiers The L. Octauian answered: I haue not said that tēperance shoulde throughlye ridd and roote oute of mens mindes, affecti∣ons: neyther shoulde it be well so to do, bicause there be yet in affections some partes good: but that which in af∣fections is corrupt and striuing against honestie, she brin∣geth to obey vnto reason. Therfore it is not meete, to ridd the troublesome disquietnesse of the mind, to roote vp affections cleane, for this were as if to a voide dron∣kennesse, there shoulde be an act established, that no man shoulde drinke wine: or bicause otherwhile in renninge a man taketh a fall, euerie man should be forbed renning. Marke them that breake horses, they breake them not

from their renninge and comminge on loft, but they will haue them to do it at the time and obedience of the rider. The affections therfore that be clensed and tried by tem∣perance are assistant to vertue, as angre, that helpeth manlinesse: hatred against the wicked, helpeth iustice, and likewise the other vertues are aided by affections, which in case they were cleane taken away, they woulde leaue reason verie feeble and feint, so that it shoulde litle preuaile, like a shipp maister that is without winde in a great caulme. Maruaile ye not then (my L. Cesar) if I haue said, that of temperance arrise manie other vertues: for whan a minde is in tune with this harmonie, by the meane of reason he easely receiueth afterward true man∣linesse, which maketh him boulde and safe from all daun∣ger, and (in a maner) aboue wordly passions. Likewise Iustice an vndefiled virgin, friend to sobermode and good¦nesse, queene of all other vertues, bicause she teacheth to do that, which a man ought to do, and to shon that a man ought to shonn, and therfore is she most perfect, bicause through her the woorkes of the other vertues are brought to passe, and she is a helpe to him that hath her both for him selfe and for others: without the which (as it is com∣manlye said) Iupiter him selfe coulde not well gouern hys kingdome. Stoutnesse of courage doeth also folowe after these, and maketh them all the greater, but she can not stand alone, bicause whoso hath not other vertues can not be of a stoute courage. Of these then wisdome is guide, which consisteth in a certein iudgemēt to chouse well. And in this happie chayne are also lincked libe∣ralitie, sumptuousnesse, the desire to saue a mans esty∣mation, meekenesse, pleasantnesse, courtesie in talke, and manie other which is nowe no time to speake of. But in case oure Courtier wyll do as we haue saide, he shall finde them all in his Princis minde: and daylie he shall see springe suche beawtifull floures and frutes, as all the delicious gardeins in the world haue not the

like: And he shall feele verie great contentacion with∣in him ••elf, whan he remembreth that he hath giuen him, not the thinges whiche foolish persons giue, whiche is, golde, or siluer, plate, garmētes, and such matters, wher∣of he that giueth them hath him self verie great scarsitie, and he that receiueth them exceading great store: but that vertue, which perhappes among all the matters y^t belong vnto man, is the cheeffest and rarest, that is to say, the maner and way to rule and to reigne in the right kinde. Which alone were sufficient to make men happie, and to bring once again into the worlde the golden age, whi∣che is written to haue bine whan Saturnus reigned in the olde time. Here whan the L. Octauian had paused a litle as though he woulde haue taken respite, the L. Gaspar said: Whiche recken you (my L. Octauian) the happiest gouernment and that were most to pourpose to bring into the world again that golden age whych you haue made mention of, eyther the reigne of so good a Prince, or the gouernance of a good Commune weale? The L. Octauian answered: I woulde alwayes prefarr the reigne of a good Prince, bicause it is a gouernment more agreeable to nature, and (if it be lawfull to compare small matters with infinit) more like vnto Goddes, whiche one, and alone go∣uerneth the vniuersall. But leauinge this, ye see that in whatsoeuer is broug••te to passe with the pol∣licie of man, as armies, great saylinge vesselles, buildynges and other lyke matters, the wholl is com∣mitted to one alone, to dyspose ther••f at his will. Likewise in oure bodye all the membres trauaile and are occupied as the hart thinketh good. Beeside this it seemeth meete that people shoulde aswell be gouerned by one Prince, as manye other liuinge creatures be, whom nature teacheth this obedience, as a moste soue∣raign matter. Marke ye whether deere, cranes & manye o∣ther foules, whā thei take their ••light do not alwaies set

a Prince beefore, whom they folowe and obey. And bees (as it were) with discourse of reason and with such reue∣rence honour their kinge, as the most obedientest people in the world can do. And therfore all this is a verie great argument that the so••eraigntie of a Prince is more ac∣cordinge to nature, then a Commune weales. Then M. Peter Bembo, and me thinke (quoth he) that sins God hath giuen vs libertie for a soueraigne gifte, it is not reason that it should be taken from vs: nor that one man should be partner of it more then an other, which happeneth vn∣der the rule of princis, who for the most part keepe their people in most streict bondage. But in Commune wea∣les well in order this libertie is well kept. Beeside that, both in iudgementes and in aduisementes it happeneth oftner that the opinion of one alone is false, then the opi∣nion of many, bicause troublous affection either through anger, or throughe spite, or through lust, sooner entreth into the mind of one alone then into the multitudes, whi∣••he (in a maner) like a greate quantitie of water, is lesse subiect to corruption, then a smalle deale. I saye again that the example of the beastes and foules doth not make to pourpose, for both Deere and Cranes and the rest doe not alwaies sett one and the selfe formost for them to fo∣lowe and obey, but they still chaunge and varie, giuinge this prefarment somtime to one, otherwhile to an other, and in this maner it beecommeth rather the fourme of a Commune weale, then of a kingdome, and this maye be called a true and equall libertie, whan they that somtime commaunde, obey again an other while. The example likewise of the bees (me thinke) is not alike, bicause that kinge of theirs is not of their owne kinde: And therefore he that will giue vnto men a w••rthie head in deede, must be faine to finde him of an other kinde, and of a more no∣ble nature then mans, if menne (of reason) shoulde obey him, as flockes and heardes of cattell that obey, not a beast their like, but a sheppharde and a hardman, which

is a man and of a more woorthie kinde, then theirs. For these respectes, I thynke (my L. Octauian) the go∣uernment of a Commune weale is more to be coueted, then of a kinge. Then the L. Octauian, against your opini∣on, M. Peter (quoth he) I will alleage but one reason: whi∣che is, that of wayes to rule people well, there be onlye three kindes. The one a kingdome: The other, the rule of good men, whiche they of olde tyme called Optimates, The third, the gouernance of the people. And the trans∣gressinge (to terme it so) and contrarie vice that euery one of these is chaunged into beeinge apayred and corrupted, is whan the kingdome beecommeth a Tyrannie: and whan the gouernance of good men is chaunged into the handes of a few great men and not good: and whan the rule of the people is at the disposition of the cōmunaltye, whiche making a meddlie of the ordres, suffreth the gouernance of the wholl at y^e wil of the multitude. Of these three yll gouernmentes (it is sure) the Tyrannie is the woorst of al, as it may be proued by many reasons. It foloweth then, that of the three good, the kingdome is the best, bicause it is contrarye to the woorste, for (as you knowe) the effectes of contrarie causes, they be also contrarye emong them selues. Nowe as touchinge it, that you haue spoken of lybertye, I answere, that true liberty ought not to be saide to liue as a manne will, but to lyue accor∣dynge to good lawes. And to obey, is no lesse na∣turall, profitable and necessarye, then to commaunde. And some thinges are borne and so appointed and ordey∣ned by nature to commaunde, as some other to obey∣sance. Truth it is, that there be two kyndes of bea∣ringe rule, the one Lordlye and forsyble, as maisters o∣uer slaues, and in this doeth the soule commaunde the bodye. The other more milde and tractable, as good Princis by waye of the lawes ouer their Subiectes, and in this reason commaundeth greedie desire. And ech of these two wayes is proifitable: bicause the bodye is

created of nature apte to obey the soule, and so is desire, reason. There be also manye menne whose doinges be applied onlye about the vse of the body: and such as these be are so farr wide from the vertuous, as the soule from the bodye, and yet bicause they be reasonable creatures, they be so much partners of reason, as they doe no more but know it, for they possesse it not, ne yet haue they the vse of it. These therefore be naturallye bondemen, and better it is for them and more profitable to obeye, then to beare swey. Then saide the L. Gaspar: In what ma∣ner wise be they then to be commaunded that be discreete and vertuous and not by nature bonde? The L. Octauian answered: With that tractable commaundment king∣lye and ciuill. And to such it is well done otherwhile to committe the bearinge of suche offices as be meete for them, that they maye likewise beare swey and rule ouer others of lesse witt then they be, yet so that the principal gouernement maye full and wholye depende vppon the cheef Prince. And bicause you haue said, that it is an easier matter to corrupt the minde of one, then of a great sort, I saye, that it is also an easier matter to finde one good and wise, then a great sorte. Both good and wise ought a man to suppose a kinge maye be, of a noble pr••∣genie, inclined to vertue of hys owne naturall motion, and throughe the famous memorye of his auncestoures, and brought vp in good condicions. And though he be not of an other kinde then man, as you haue saide is emonge the bees, yet yf he be helped forwarde with the instructi∣ons, bringinge vp, and art of the Courtier, whom these Lordes haue facioned so wise and good, he shall be moste wise, moste continent, moste temperate, moste manlye, and moste iuste, full of liberalitie, maiestie, holynesse, and mercye: finallye he shall be moste glorious and moste deerlye beloued both to God and manne: throughe whose grace he shall atteine vnto that heroicall and noble ver∣tue, that shall make him passe the b••undes of the nature

of manne, and shall rather be called a Demy God, then a manne mortall. For God deliteth in and is the defen∣dour not of those Princis that will folowe and counter∣feit him in showinge great poure, and make themselues to be woorshipped of menne, but of such as beeside poure, whereby they are mightye, endeuour themselues to re∣semble him also in goodnesse and wisdome, wherby they maye haue a will and a knowleage to doe well and to be his ministers, distributinge for the beehouf of manne the benifittes and giftes that they receiue of him. Therfore euen as in the firmamente the sonne and the moone and the other sterres show to the world (as it were) in a glasse a certeine likenesse of God: So vppon the earth a mu∣che more liker image of God are those good Princis that loue and woorshippe him, and showe vnto the people the cleere light of his iustice, accompanied with a shadowe of the heauenlye reason and vnderstandinge: And suche as these be doeth God make partners of his true dealing, rightuousnesse, iustice and goodnesse, and of those other happy benifittes which I can not name, that disclose vn∣to the worlde a much more euident proof of the Godhead, then doeth the light of the sonne, or the continuall tour∣ninge of the firmamente with the sundrye course of the sterres. It is God therfore that hath appointed the peo∣ple vnder y^e custodie of Princis, which ought to haue a di∣ligent care ouer them, that they may make him accompt of it, as good stewardes do their Lord, and loue them and thinke their owne, all the profit & losse that happeneth to them, & principally aboue all thing prouide for their good astate & welfare. Therfore ought the prince not only to be good, but also to make others good, like the Carpenters square, that is not only straight & iust it self, but also ma∣keth straight & iust whatsoeuer it is occupied about. And the greatest proofe that the Prince is good, is whan the people are good: bicause the lief of the Prince is a lawe and ringleader of the Citizins, and vpon the condicions

of him must needes al others depende: neyther is it meete for one that is ignorant, to teach: nor for him that is out of order, to giue order: nor for him that falleth, to help vp an other. Therfore if the Prince will execute these offices aright, it is requisit that he apply all his studie and diligence to get knowleage, afterward to facion within him selfe and obserue vnchangeablye in euerye thinge the lawe of reason, not written in papers, or in me••tall, but grauen in his owne minde, that it maye be to him alwayes not onlie familier, but inwarde, and liue with him, as a percell of him: to the intent it may night and day, in euerye time and place admonish him & speake to him within his hart, ridding•• him of those troublous effections that vntemperate mindes feele, whiche by∣cause on the one side they be (as it were) cast into a moste deepe sleepe of ignorance, on y^e other ouerwhelmed with the vnquitnesse which they feele through their weyward and blind desires, they are stirred with an vnquiet rage, as he that sleepeth otherwi••e with straunge and horrible visions: heaping then a greater poure vpon their nough∣tie desire, there is heaped also a greater trouble withall. And whā the Prince can do what he will, then is it great ieopardie least he will the thing that he ought not. Ther∣fore said Bias well, that promotions declare what men be: for euen as vesselles while they are emptie, though they haue some thinke in them, it can ill be perceiued, but if they be filled with l••cour, they showe by and by on what side the fault is, so corrupt and il disposed mindes syldome discouer their vices, but whan they be filled with autho∣ritie. For then they are not able to carie the heauie bur∣dien of poure, but forsake them selues and scatter on eue∣ry side greedie desire, pride, wrath, solemnesse & such tirā∣nicall fecions as they haue within them. Wherupō with∣out regard they persecute the good & wise, & promote y^e wic¦ked. And they can not abide to haue frendshippes, assem∣blies & cōferences among Citizins in Cities. But main∣tein

spies, promoters, murtherers and cutthrotes to put men in feare and to make them become feintharted. And they sowe debate and striefe to keepe them in diuisiō and weake. And of these maners insue infinit damages and the vttre vndoinge of the poore people, and often times cruell slaughter or at the least cōtinuall feare to the Tirā∣nes them selues. For good Princis feare not for them sel∣ues but for their sakes whom they rule ouer: and Tyran∣nes feare verie them whom they rule ouer. Therfore the more numbre of people they rule ouer and the mightier they are, the more is their feare & the more ennemies they haue. How fearefull (think you) and of what an vnquiet mind was Clearus Tirān of Pontus euery time he went into y^e market place, or into the theatre, or to anie banket, or other haunted place? For (as it is written) he slept shutt into a chest. Or Aristodemus of Argos? which of his bed had made to him self a prison (or litle better) for in his palaice he had a litle roume hanginge in the aer, and so high that he should clime to it with a ladder, and there slept he with a woman of his, whose mother ouernight tooke away the ladder, & in the morning sett it to again. Cleane contrarie to this therfore ought the lief of a good Prince to be, free and safe & as deere to his subiectes as their owne: & so fra∣med, that he may haue a parte of both the doinge and beeholdinge lief, asmuche as shall be beehouffull for the benefit of hys people. Then the L Gaspar, And whiche of the two liues, my L. Octauian (quoth he) do you thinke most meete for a Prince? The L. Octauian answered smilinge: ye thinke perhappes that I stande in mine owne conceite to be the excellent Courtier that ought to knowe so manye matters, and to applye them to the good end I haue spoken of. But remembre your selfe, that these Lordes haue facioned him with manie qualityes that be not in me: therefore let vs firste doe our best to finde him out, for I remytt me to him both in this and in al other thinges that belong to a good Prince.

Then the L. Gaspar, I thinke ({quod} he) that if anye of the qua∣lities geuen the Courtier want in you, it is rather mu∣sike and daunsinge and the rest of smalle accompt, then such as beelong to the instructing of a Prince and to this ende of Courtlines. The L. Octauian answered: They are not of small accompt all of them that help to purchase a man the fauour of a Prince, which is necessarie (as we haue said) before the Courtier auenture to teach him ver∣tue, the which (I trowe) I haue showed you may be lear∣ned, and profiteth asmuch as ignorance hurteth, whereof springe all vices, and speciallye that false leekinge a man hath of him selfe. Therefore (in mine opinion) I haue sufficientlye said, and perhappes more then my promise was. Then the dutchesse, we shal be so much the more bounde (quoth she) to your gentilnesse, as ye shall sa∣tisfye vs more then promise. Therfore sticke not to speake your fansye concerninge the L. Gaspars request. And of good felowshippe showe vs beside whatsoeuer you woulde teache your Prince, if he had neede of instructi∣ons: and sett the case that you haue throughlye gotten his fauour, so as it maye be lawfull for you to tell him francklye what euer commeth in your minde The L. Octauian laughed and said: Yf I had the fauour of some Prince that I knowe, and shoulde tell him franckly mine opinion (I doubt me) I shoulde soone lose it: Bee∣side that, to teach hym, I should neede firste to learn•• my selfe. Notwithstandinge sins it is youre plea∣sure that I shall answere the L Gaspar in this point also, I say, that (in my minde) Princis ought to giue them selues both to the one and the other of the two lyues, but yet somewhat more to the beehouldinge: Bicause this in them is diuided into two partes, whereof the one consisteth in knoweynge well and iudgeinge: the o∣ther in commaundinge aryght, and in suche wyse as it shoulde be done, and reasonable matters and suche as they haue authoritye in, commaunding them to hym,

that of reason ought to obeye, and in time and place ac∣cordingely. And of thys spake Duke Friderick, whan he said, He that can commaunde, is alwayes obeyed. And to commaunde is euermore the principall office of Princis, which notwithstandinge ought manye times also to see with their eyes and to be present at the deede doynge, and accordinge to the time and the busenesse otherwhile also be doynge them selues, and yet hath all thys a part wyth action or practise. But the ende of the actyue or doinge lief ought to be the beehouldinge, as of warr, peace, and of peynes, rest. Therfore is it also the of∣fice of a good Prince so to trade his people and with such lawes and statutes, that they maye lyue in rest and in peace, without daunger and with encrease of welth, and inioye praisablye this ende of their practises and actions, which ought to be quietn••sse. Bicause there haue bine of∣ten times manye Commune weales and Princis, that in warr were alwayes most florishinge and mightie, and immediatlye after they haue had peace, fell in decaye and lost their puissance and brightnesse, like yron vnoccupied. And this came of nothing elles, but bicause they had no good trade of lyuing in peace, nor the knowleage to inioie the benifit of ease. And it is not a matter lawfull to be alwayes in warr without se••kinge at the ende t•• come to a peace: Although some Princis suppose that their drift ought principally to be, to bringe in subiection their borderers, and therfore traine vp their people in a warlyke wyldenesse of spoyle, and murther, and suche matters: they wage them to exercise it, and call it ver∣tue. Wherupon in the olde tyme it was an vsage emonge the Scyth••s, that whoso hadde not slayne some ennemie of his, could not drinke in solemne banckettes of the gobblet that was caried about to his companions. In other places the maner was to reare about ones sepul∣ture so manye Obeliskes, as he that laye there buryed had

slain o•• his ennemies. And all these thinges and many mo, were inu••nted to make men warlike, onlye to bring others in subiection, which was a matter (almost) vnpos∣sible, bicause it is an infinite p••ece of woorke, vntill all the worlde be brought vnder obeysance: and not very rea∣sonable, accordinge to the lawe of nature VVhich will not ••aue, that in others the thinge should please vs, whiche in our selues is a greef to vs, Therfore ought Princis to make their people warlyke, not for a greedie desire to rule, but to de∣fende themselues the better and their owne people, from whoso woulde attempt to bringe them in bondage, or to do them wrong in any point. Or els to driue out Tirans, and to gouern the people well, that were yll handled. Or ••lles to bringe into bondage them, that of nature were suche, that they deserued to be made bondmen, with en∣tent to gouern them well, and to giue them case, rest and peace. And to this ende also ought to be applied y^e lawes, and al statutes of iustice, in punishing the yll, not for ma∣lice, but bicause there should be no yll, and least they shoulde be a hinderaunce to the quiet liuinge of the good: Bicause in very deede it is an vncomelye matter & woor∣thie blame, that in warr (which of it selfe is nought) men shoulde showe themselues stout and wi••e, and in peace & rest (which is good) ignoruant, and so blockishe that they wiste not howe to inioye a benifit. Euen as therfore in warr th••y ought to bende their people to the profitabl•• and necessarye vertues to come by y^e ende (which is, peace) so in peace, to come by the end therof also (which is, quiet∣nes) they ought to bend them to honest vertues, which be the end of the profitable. And in this wise shal the subiec∣tes be good, and the Prince shall haue manye mo to com∣mende and to rewarde, then to chastise. And the rule both for the subiectes and for the Prince shall be most happye, not Lordly, as the maister ouer his bondeman, but soft•• and meeke, as a good father ouer his good childe. Then the L. Gaspar, gladly (quoth he) woulde I vnderstande what

maner vertues these are, that be profitable and necessa∣rye in warr, and what honest in peace. The L. Octauian answered: All be good and helpe the tourne, bicause th••y tende to a good ende. Yet cheeflye in warr is much set by that true manlines, which maketh the minde voide from all passions, so that he not onlye feareth not perilles, but passeth not vpon them. Likewise steadfastn••sse, and pa∣cyence, abidinge with a quiet and vntroubled minde all the strokes of fortune. It is beehouffull likewise in warr & at all other times to haue all the vertues that beelonge to honestye, as iustice, staidnesse, sobermoode: but muche more in peace and rest, bicause often times men in pros∣spiritie and rest, whan fauourable fortune fa••neth vpon them, were vnrighteous, vntemp••rate, and suffre them∣sel••es to be corrupted with pleasures. Therfore suche as be in this state haue verie greate neede of these vertues, bicause rest bringeth yll condicyons to soone into mens mindes: Wherupon arrose a Prouerbe in olde time, that Rest is not to be giuen to bondmē. And it is thought that the Piramides of aegipt were made to kepe the people occu∣pied, bicause Vnto euerie manne, vse to abide peynes is most pro∣fitable. There be more ouer manie other vertues, all help∣full, but it sufficeth for this time to haue spoken this mu∣che: for if I could teach my Prince and traine him in this maner and so vertuous a bringinge vppe (as we haue sett furthe) in doinge it without anye more (I woulde bee∣leaue) that I had sufficientlye well compased the ende of a good Courtier. Then the L Gaspar, My L. Octauian (quoth he) bicause you haue muche praysed good bringing vp, and seemed (in a maner) to beleaue that it is the cheef cause to make a man vertuous & good, I would knowe, whether the Courtiers instructing of hys Prince, ought to beegine firste of vse and (as it were) daylye facio••s, that vnawares to him may make him to accustome him∣selfe to weldoinge: or elles wh••th••r he ought to beegine it himself in opening vnto him with reason the proprety

of good and yll, and in makinge him to perceiue, beefore he take the matter in hand, which is the good waye and to be fo••owed, & which the yll, and to be shonned: finally•• whether into that minde of his, the vertues ought to be driuen & grounded with reason and vnderstanding first, or with custome. The L. Octauian said: you bringe me in∣to ouerlonge a discourse. Yet bicause you shall not thinke that I will slacke for that I am not willing to make an∣swere to your requestes, I saye, that like as the soule and the bodye in vs are two thinges, so is the soule diui∣ded into two partes: whereof the one hath in it reason, and the other appetite. Euen as therefore in generati∣on the bodye go••th beefore the soule, so doeth the vnrea∣nable part of the soule go before the reasonable: the whi∣che is plainlye to be descerned in yonge babes, who (in a maner) immediatlye after their birthe vttre angre and feruent appetite, but afterwarde in processe of time rea∣son appeereth. Therfore first must the bodye be cherished beefore the soule: after that, the appetite beefore reason: but the cherishinge of the bodye for a respect to the soule, and of the appetite for a respect to reason. For as the vertue of the minde is made perfecte with learninge, so is the ciuill wyth custome. Therefore ought there to be a grounde made firste wyth custome, whiche maye gouerne the appetites not yet apt to conceyue reason: and wyth that good vse leade them to goodnesse: af∣terwarde settle them wyth vnderstandynge, the whyche althoughe she be laste to showe her light, yet doeth she the more perfectlye make the vertues to be inioyed of whoso hathe his mynde well instructed wyth maners, wherein (in mine opinion) consisteth the wholl. The L. Gaspar saide: Beefore ye proceade anye farther, I woulde knowe howe the body should be cherished: bicause you haue saide that we must cherishe it beefore the soule. The L. Octauian answered smiling: know of these mē that

make much of it and are faire and rounde, as for mine (as you see) it is not half well cherished. Yet may there also be much said in this beehalf: As, the time meete for mariage, that children be neither to nigh nor to farr of from the fathers age: Exercises, and bringinge vp soone after there birth, and in the rest of their lief to make them handsome, towardlie, and liuelie. The L. Gas∣par answered: The thing that woulde best please women to make their children handsome and welfauoured (in my minde) were the felowship that Plato will haue of them in his Commune weale, and in that wise. Then the Lady Emilia smilinge, It is not in the couenaunt ({quod} she) that ye shoulde a freshe fall to speake yll of women. I suppose, answered the L. Gaspar, that I giue them a great praise, in sainge that they shoulde desire to haue a custome brought vp, which is alowed of so woorthye a man. The L. Cesar Gonzaga said laughing: Let vs see whether amonge the L. Octauians lessons (yet I wott not whether he haue spoken al or no) this may take place: and whether it were well done the Prince should establish it for a lawe or no The few that I haue spoken, an∣swered the L. Octauian, may perhappes be inough to make a good Prince, as Princes go nowadayes. Although if a man would go more narrowly to woorke in the mat∣ter, there were muche more for him yet to saye. Then said the Dutchesse: Sins it costeth vs nothinge but woordes, show vs of good felowshippe that, that woulde come in youre mind to teach your Prince. The L. Octauian answered: Manie other matters I woulde teache hym (madam) if I knew them my selfe: and amonge the rest, that he should pike out a certein numbre of Gentilmen e∣monge his subiectes, of the noblest and wisest, wyth whom he shoulde debate all matters, and giue them au∣thority and free leaue to vttre their minde francklye vn∣to him with out respect: and take suche order wyth them that they maye well perceiue, that in euerie thinge he

woulde know the truth and abhor•• lyinge. And beesid•• this Counsell of the nobilitie, I woulde perswade him to chouse out others amonge the people of a baser degree, of whom he shoulde make an honest substanciall Counsell, that shoulde debate with the Counsell of the nobilitye the affaires of the Citye beelonginge to the commune and priuate astate· And in this wise shoulde be made, of the Prince, as of the head, of the nobilite and communes, as of the membres, one bodie alone knitt together, the go∣uernance wherof should cheeflie depende vpō the Prince yet shoulde the rest beare a stroke also in it: and so shoulde this state haue the fourme & maner of the three good go∣uernmentes, which is, a kingdome, men of the best sorte, and the people. Afterward I would showe him, that of cares beelonging to a Prince, the cheeffest is of iustice: for maintenance wherof wise and well tryed men shoulde be chosen out for officers, whose wisdome were verie wis∣dome in deede, accompanied with goodnesse, for e••les is it no wisdome, but craft. And where there is a want of this goodnesse, alwayes the art and subtill practise of lawyers is nothing elles, but the vttre decay and destruc∣tion of the lawes and iudgementes: and the fault of euery offence of theirs is to be layed in him that put them in of∣fice. I would tell him how that of iustice also depen∣deth the zeale toward God, which beelongeth vnto all men and especiallye to Princis, who ought to loue him aboue all thinges, and to direct all their doinges vnto him, as vnto the true end: And (as Xenophon saith) to ho∣noure and loue him alwayes, but much more in pros∣spiritie, bicause they maye afterwarde lefullye with a more confidence call to him for assistance whan they bee in anye aduersitye: for it is not possible to gouern either himself or others well, without the help of God, who vnto the good sendeth otherwhile good fortune for his minister, to helpe them out of great daungers, some∣time aduersitye leaste they shoulde slumber so much in

prospirity that they myght happen to forgete him, or the wisdome of man, which manie times redresseth ill fortune as a good player, the ill chaunces of the dice, with counninge play at tables. I woulde not forgete als•• to put the Prince in minde to be deuoute indeede, not su∣perstycious, nor giuen to the vanitie of nigromancy & pro∣phecies: for in case he haue accompanied with the wis∣dome of manne, a godlye zeale and true religion, he shall also haue good lucke, and God his defendour, who will al∣wayes encrease his prospiritie both in peace and warr. Beeside, I woulde declare vnto him how he shoulde loue his Countrey and his people, keapinge them not in to∣much bondage, for beeing hated of them wherof arrise se∣dicions, conspiricies, and a thowsand mischeeues beeside: nor yet in to much libertye, lest he be set at nought, wher∣of proceadeth the licencious and riotus liuinge of the peo∣ple, theft, robberye and murther withoute anye feare of lawes, often tymes the decay & vttre destruction of cities and kingdoms. Moreouer how he shoulde loue them that be nighest to him from one degree to an other, obser∣uinge among them all in certein matters a like equalitie, as in iustice & libertye, and in some matters a reasonable partiality as in beeing liberal, in recōpensing, in ••••stow∣inge promotions and honours according to the vnequal∣nesse of desertes, which ought not alwaies to exceade, but to be exceaded with recompences. And y^t in thus doing he should not only be beloued, but (in a maner) worshipped of his subiectes, neither should he neede to commit y^e gaurde of h••s persō to straūgers for his own (for y^e better safegard & profit of them selues) would guarde him with their own person: and ech man woulde willinglye obey the lawes, whan they shoulde see him to obey them him self, and bee (as it were) an vncorrupted keaper and minister of them: and so shall he make all men to conceiue suche an assured confidence of him, that if he shoulde happen otherwhile to go biyonde them in anye point, euerie one woulde

know it were done for a good ••ntent: the self same respect & reuerence they woulde haue to his will, as they haue to the lawes. And thus shoulde the Citizens min∣des be tempered in suche sort, that the good woulde not seeke for more then is requisit, and the badd shoulde not perishe: bicause manie times abundance of wealth is cause of great destruction, as in poore Italy, which hath bine and still is, a prey and bootie in the teeth of straunge nations, as well for the ill gouernment, as for the abun∣daunce of riches that is in it. Therfore the best way were, to haue the greater part of the Citizins, neyther verye wealthie, nor verye poore: bicause the ouerweal∣thy many times w••••e stiff necked and reckl••sse, the poore, desperate and pikinge. But the meane sort lye not in wa••te for others, and liue with a quiet minde that none lye in waite for them. And where this meane sort are the greater number, they are withall the mightier. And therfore neyther the poore nor riche can woorke anie con∣spiracie against the Prince, or against others, nor moue sedicion. Wherfore to auoide this euyll, the most surest way is vniuersally to maintein a meane. I would coūsell him therfore to vse these and many other remedies for the pourpose, that in the minde of the subiectes there springe not a lōging after newe matters & alteraciō of state, whi∣che most cōmunly they do, either for gain, or elles for pro∣motiō y^t they hope vpō, or for losse, or elles for some ••oile that they be a ferde of. And these sturres in their mindes be engendred some ••ime of hatred & despite that maketh them desperate for y^e wronges & vnshameful dealing that they receiue through the couetisenesse, pride, & crueltye, or vnlefull lust of y^e higher powers: Otherwhile of a contēpt & litle regard that ariseth in them through the negligēce & ill handlinge and lack of foresight in Princis. And these two faultes must be preuented with purchasing him the loue of the people, and authoritye, whiche is done in re∣wardinge and promotinge the good and in finding wise∣lie a remedy, and sometime with rigour, that the euil and

sedicious were not great: the whiche thinge is easier to be stopped beefore they come to it, then to plucke theym downe againe after they are once on loft. And I would saye, to restraine the people from renning into those inconueniences, there is no better way, then to keepe them from yll custommes, and speciallye suche as be put in vse and creepe in vnawares by litle and litle, by∣cause they be secrete infections that corrupte Cities bee∣fore a manne can not onlye remedye them, but spie them out. With suche meanes I woulde counsell the Prince to do his best to preserue his subiectes in quiet astate, and to giue them the gooddes of the mynde, and of the bodye and of fortune: but them of the bodye and of fortune, that they maye exercise them of the minde, whiche the greater and plentier they be, so much the more profitable be they: that happeneth not in them of the bodye, nor of fortune: In case therefore the subiectes bee good and of woorthy∣nesse and well bent to the ende of happynes, that Prince shall be a verye great Lorde: for that is a true and a greate gouernement, vnder the whyche the subiectes be good, well ruled and well commaunded. Then the L. Gaspar, I suppose (quoth he) that he shoulde be but a smalle Lorde, vnder whom the subiectes were all good. For in euerye place there be fewe good. The L Octauian an∣swered: In case some certeine Circe shoulde iourne into wilde beastes all the Frenche Kinges subiectes, woulde not you thinke him a smalle Lorde for all he reigned ouer so manye thousande beastes? And contrarywyse yf onelye the Cattell that scattre abrode feadynge aboute oure Mountaignes here, might become wise menne, and valiaunt Gentilmen, woulde not you thinke that heard∣menne that shoulde gouerne them and haue them obedi∣ent to them, of heardmen were become great Lordes? you maye see then, that not the multytude of Subiectes, but the woorthynesse of them maketh Princis greate. The Dutchesse, the L. Emilia, and all the rest gaue verye diligent

ear to the L. Octauians talke for a good while together, but after h•• had here ma••e a litle s••op, as though he h••d made an end of his talk, the L. Cesar Gonzaga saide: Certesse (my L. Octauian) it can not be saide, but your lessons be good and profitable: yet shoulde I beleaue that if ye instructed your prince wyth them, ye deserued rather y^e name of a good Schoolmaister then of a good Courtier: and he of a good gouernoure ra∣ther then of a good prince. Yet my meaninge is not, but that the care of princis shoulde be to haue their people well ruled with iustice and good vsages, notwithstan∣dinge it maye he sufficient for theym (in my minde) to ••house out good ministers to execute these kinde of mat∣ters, but the verie office of them is farr higher. There∣fore if I thought myself to be the excellent Courtier that these Lordes haue facioned, and in my princis fauour, without parauenture I woulde neuer incline him to any vitious matter: but to atteine vnto the good ende (you speake of, and the which I confirme ought to be the f••ute of the Courtiers trauailes and doinges) I woulde ende∣uour to put into his head a certein greatnesse, wyth that pri••elye sumptuousnesse, and readynes of courage, and vnconquered prowesse in armes, that shoulde make him beloued and reuerenced of all menne, in suche wise, that for this in especiall he shoulde be famous and notable to the worlde. I woulde showe him also, that he ought to ac∣companye with his greatnesse a familiar gentle beehaui∣our, with a soft and ••ouelye kindenesse, and good caste to make muche of his subiectes and straungers discreatlye more and lesse accordinge to their desertes, obseruing al∣waies notwithstandinge the maiestye meete for his de∣gre, that shoulde not in anye point suffre him to diminish his authoritie through ouermuch abaysinge, nor yet pur∣chase him hatred throughe ouer soure rigorousnesse: that he ought to be full of liberality and sumptuous, and giue vnto euerye manne without stint, for God (as they say) is the treasurer of freharted princis: make gorgious ban∣kettes,

feas••es, games, people pleasinge showes, kepe a great number of faire horses for profit in war, & for plea∣sure in peace, Haukes, Houndes, and all other matters that beelong to the contentation of great Princis and the people. As in our dayes we haue seene the L. F••ancis Gonza∣ga marquesse of Mantua do, which in these thinges seemeth rather kinge of all Italy, then Lorde ouer one Citie. I would assay also to bring him to make great buildinges, both for his honour in lief, and to giue a memorie of him to his posteritie, as did Duke Friderick in this noble Pa∣laice, & nowe doeth Pope Iuly in the Temple of Saint Pe∣ter, and the waye that goith from the Palaice to his house of pleasure Beluedere, and many other buildinges, as also the olde auntient Romanes did, wherof so many remnan∣tes are to be seene about Roome, Naples, Pozzolo, Baie, Ciuita Vecchia, Porto, and also out of Italy, and so manie other pla∣ces, which be a great witnes of y^e prowes of those diuine courages. So did Alexander y^e great in like maner, whiche not satisfied with the fame that he got him worthelie for subduing y^e world with marcial prowesse, built Alexandria in aegipt, Bucephalia in India, and other Cities in other Coun∣tries: and entended to bringe the mountaigne Athos into the shape of a man, and in the left hande of him to builde a verie large Citie, and in the right a greate boule, into the whiche should gather al the riuers that rann from it, and thens shoulde fall downe towarde the Sea, a pour∣pose in verie deede princelye and meete for the great Alex∣ander. These thinges (thinke I) my L. Octauian, beecome a noble and a right Prince, and shall make him both in peace and warr most triumphant and not put him in the heade of such particuler and smalle matters, and haue a respect to take weapon in hande onelye to conquerr and vanquishe suche as deserue to be conquered, or to profitt his subiectes withall, or to dispossesse them that gouerne not as they ought. For in case the Romanes, Alexander, Han∣niball, and y^e rest had had these respectes they should neuer

haue reached to the toppe of the glorye they did. The L. Octauian answered then smiliinge: Such as had not these recpectes shoulde haue done the better in case they had hadd them: althoughe if ye consider well, ye shall finde that manie had them, and especiallye those auntientest of olde time, as Theseus, and Hercules. And thinke not that Pro∣custes, Scyron, Caccus, Diomedes, Antheus and Gerion were anye other then cruell and wicked Tirannes againste whom these noble couraged Demigoddes kept continual & mor∣tal warr, and therfore, for ridding the world of such intol∣lerable monstres (for Tyrannes ought not to be called by other name) vnto Hercules were made Temples, and sa∣crifices, and godlye honours giuen him, bicause the bene∣fit to roote vp Tirannes is so profitable to the worlde, that who so doeth it, deserueth a farre greater rewarde, then whatso euer is meete for a mortall man. And of them you haue named, Do you not thinke that Alexander did profit with his victories the vanquished? sins he so traded those barbarous nations whiche he ouercame, w^t such good maners, that of wylde beastes he made them men? He built manye beawtifull Cities in Countreis ill inhabited, plantinge therin ciuill kinde of liuing, and (as it were) coopled Asia and Europe together with the bonde of amitie & holye lawes, so that the vanquished by him were more happie then y^e rest, bicause emong some he brought in matrimonie: emong other, husbandrie: emong other, religion: emonge other, not to sley, but to make muche of their parentes in their olde age: emong other, y^e refrai∣ning from bedding with their mothers, and a thousand o∣ther matters, that might be said for a witnesse of y^e profit which his victories brought to the world. But leauing a∣side them of olde time, what enterprise were more noble, more glorious, & more profitable then if Christiās would bend their force to conquerr the infidelles. Would you not thinke that this warr, prosperously acheued, & beeing the cause of so manye a thousande to be brought from the

false sec•• of Mahumet to the light of the Christian truth, it should be a profit aswel to the vanquished, as to y^e subdu∣ers? And vndoubtedly, as Themistocles in times past, being banished out of his Countrey, and imbraced of the king of Persia, & much made of, and honoured with infinit & moste rich giftes, said vnto his traine: Oh sirs we had bine vndone, had we not bine vndone, euen so might then y^e Turkes and the Moores speake the very same with good cause, for that in their losse should consist their welfare. This happinesse therfore (I hope) we shall come to y^e sight of, if god graunt so long lief to Monseigneur d' Angoulesme that he may come to the Crowne of Fraunce, who showeth suche a hope of him selfe, as foure nightes ago the L. Iulian spake of. And to the Crowne of England y^t L· Henry Prince of VVa∣les, who presentlye groweth vnder his most noble father, in all kinde of vertue, like a tender ympe vnder the sha∣dow of an excellent tree & laden with frute, to renue him much more beawtiful & plentuous whan time shal come, for as our Castilio writeth from thens, & promiseth at hys retourn to tell vs more at y^e full, a man can iudge no lesse, but that nature was willing in this Prince to show her counning, planting in one body alone so many excellent vertues, as were sufficiēt to decke out infinit. Then said M. Bernard Bibiena: a very great hope of him self promiseth also the L. Cha••les Prince of Spaine, who not yet fullye tenn yeeres of age, declareth now such a wit, & so certein tokēs of goodnes, wisdome, mod••sly, noble courage and of euery vertue, that if y^e Empire of Christēdome (as it is thought) come to his handes, it is to be reckened vpon, that he will darken y^e name of many Emperours of olde time, & in re∣nowme be compared to y^e most famous that euer were in the worlde. The L. Octauian proceaded. I beeleaue there∣fore that God hath sent suche and so heauenly Princis v∣pon the earth, & made them one like an other in youth, in mightines of armes, in s••ate, in handsomnes and disposi∣tion of person, that they may also be minded alike in this

good pourpose: and in case anye maner enuye or strife of matching others arrise at any time emong them, it shall be, who shall be the first, and most inclined and most cou∣ragious in so glorious an enterprise. But let vs leaue this kinde of talke, and retourne vnto our owne. Unto you therfore (my L. Cesar) I say, that such thinges as you would haue the Prince to do, be very great and worthye muche praise. But you must vnderstand that if he be not skilfull in that I haue saide he ought to haue a knowleage in, and haue not framed his minde in that wise, and bent it to the waye of vertue, it shall bee harde for him to haue the knowleage to be noble couraged, liberall, iust, quicke-spirited, wise, or to haue any other of those qualities that beelong vnto him: neither would I haue him to be suche a one for anye other thinge, but to haue the vnderstan∣ding to put in vre these condicions (for as they that build, be not all good woorkemen, so they that giue, be not all liberall) for vertue neuer hurteth anye man: and manye there be, that laye hande on other mens gooddes to giue, and so are lauish of an other mens substance. Some giue to them they ought not, and leaue in wretchednesse and miserie such as they be bound to. Other giue with a cer∣tein yll will and (as it were) with a dispite, so that it is knowen they do it, bicause they can do none other. Other do not onlye not kepe it secrete, but they call witnesse of it, and (in a maner) cause their liberalities to be cried. O∣ther foolishlye at a sodeine emptye the fountain of libera∣litye, so that afterwarde they can vse it no more. Ther∣fore in this point (as in all other matters) he must haue a knowleage, and gouern him self with the wisdome that is a companion vnto all the other vertues whiche for that they are in the milde, be nygh vnto the two extremities, that be vices. Wherefore he that hath not knowe∣leage renneth soone into them. For as it is a harde matter in a circle to find out the pricke in the centre, whi∣che is the middle, so is it harde to find out the pricke of

vertue placed in the middle beetwene two extreme vyces, the one for the ouermuch, and the other for the ouerlitle, & vnto these we are inclined sometime to the one, some∣time to the other, and this is knowen by the pleasure and greef that is felt within vs, for through the one we doe the thinge that we ought not, and through the other we leaue vndone that, which we ought to do: although plea∣sure be muche more daungerous, bicause oure iudgement is soone lead by it to be corrupted. But bicause the perse∣uerance how farr a man is wide from the centre of ver∣tue, is a hard matter, we ought by litle and litle to draw•• backe of oure selues to the contrarie part of this extremy∣tye, whiche we know we be inclined vnto, as they do, that make straight crooked staues, for by that meane we shall draw nighe vnto vertue, which is placed (as I haue said) in that pricke of the meane: wherby it cōmeth that by ma¦nye wayes we be wide, and by one alone we do oure of∣fice and dutye: like as Archers by one waye alone hitte the marke, and by manye mysse the pricke. There∣fore oftentimes a Prince to be gentle and lowelye, doeth manye thinges contrarie to comelinesse, and so humbleth him selfe that he is nought sett by. Some other to show a graue maiestye with authoritye according, beecommeth cruell and vntollerable. Some one, to be counted elo∣quente, entreth into a thowsande straunge matters and longe processes with curious woordes giuing ear to hym selfe, so that other men can not for lothsomenesse heare him. Therfore (my L Cesar) do you not call a smalle mat∣ter anye thing that maye better a Prince how small so e∣uer it be. Nor thinke that I iudge it to be in the reproofe of my lessons where you say, that a good Gouernour were ther instructed therewithall, then a good Prince: for perhappes there can not be a greater praise nor more com∣lye for a Prince, then to call him a good Gouernour. Therfore if it shoulde fall to my lott to instruct him, he should haue a care not only to gouern y^e matters alreadye

spoken of, but also farre lesser, and vnderstande in peecemeale whatsoeuer belongeth to his people, asmuch as were possible: and neuer credite nor trust any officer so muche, as to giue him the bridle wholy into his handes, and the disposinge of the wholl gou••••nment. For no man is most apt to all thinges. And much more hurt commeth of the light beeleaf of Princis, then of mistrusting, whiche otherwhile doeth not onlye not hurt, but oftentimes p••o∣fiteth exceadingly. Yet in this point a good iudgement is verye necessarye in a Prince to descern who deserueth to be put in trust, and who not. I woulde he shoulde haue a care to vnderstande the doinges and to be an ouerseear of his officers and ministers. To breake & to ende contro∣uersies emonge his subiectes. To take vp matters bee∣twene them and to knitte them together in alliance by mariage. To prouide so, that the Citye may be all ioyned together and agreeinge in amitye, lyke a priuate house, well peopled, not poore, quiet, and full of good artificers. To show fauour to marchaunt men and to helpe them al∣so with stokkes. To be liberall & honourable in houskee∣pinge towarde straungers and religious persons. To tempre all superfluous matters, bicause throughe the of∣fences committed in these thinges, albeit they appeere but small, cities manye times fall in decay: therefore it is reason that y^e Prince set a stint to y^e ouersumptuous buil∣dinges of priuate men, bancque••tinges, vnmesurable do∣weries of women, their riotous excesse, their pompe in iewelles and apparaile, whiche is nothinge elles but a to∣ken of their foly: for (beeside that throughe ambicion and malice that one of thē beareth an other, they many times lauish out there liuelode and husbandes substance, other∣while for some pretye is well or other matter of fansye) sometime they sell their honestie to him that will buye it. Then said M. Bernarde Bibiena smilinge: You beegine (my L. Octauian) to take my L. Gaspars and Phrisios part. Then the L. Octauian answered in like maner smilyng: The

controuersye is ended, and I entende not nowe to renue it. Therfore wil I speake no more of women, but retourn to my prince: Phrisio answered: you may now leaue him hardely, and be contented to haue him suche a one as you haue instructed him. For doubtles it wer an easier matter to find out a woman of the qualities the L. Iulian hath spo∣ken of, then a prince of the qualities that you would haue in him. Therfore (I feare me) he is like the Commune weale of Plato, and we shall neuer see suche a one, onlesse it bee perhappes in heauen. The L. Octauian answered: thinges possible, though they be hard, yet is it to be hoped that they maye be: therefore maye we yet parhappes see him vpon the earth in oure time. For althoughe the hea∣uens be so scante in bringinge furth excellent Princis, that in so manye hundreth yeeres we do scantlye see one, yet may this good lucke happen to vs. Then said Count Lewes: I haue a good hope of it. For beeside the three great ones that we haue named, of whom may be hoped it, that beelongeth to the high degree of a perfect Prince, there be also nowadayes in Italy certein Princes children, which although they be not like to haue such powre, may happe will supplye it with vertue: and he that emenge them all declareth a more towardenesse and promi∣seth of him selfe a greater hope then anye of the reste (me think) is the L. Friderick Gonzaga, sonn and heyr to the mar∣quesse of Mantua, and nephewe to oure Dutchesse here. For beeside the honest inclination to good nourtour and the discreation that he declareth in these tendre yeeres, they that haue the bringing vpp of him, reporte suche wonderous thinges as touchinge his beeing wittye, desi∣rous of glory, stouthearted, courteious, freeharted, frind∣lye to iustice, so that of so good a beeg••nning, there can not be loked for but a verye good ende. Then Phrisio, well, no more of this ({quod} he) we will pray vnto God that we may se this your hope fulfilled. Here the L. Octa∣uiā tourning him toward the dutches, after a sort as though he had

ended as much as he had to saye, You haue now heard, madam (quoth he) what I am able to say of the ende of the Cour∣tier, wherin though I haue not satisfied in all pointes, it shall suffice me yet, that I haue showed, that some other perfection may be giuen him beside the matters whych these Lordes haue spoken of, who (I beleaue) haue lefte out both this and what so euer I am able to saye, not by∣cause they knew it not better then I, but bicause they were loth to take the peynes: therfore will I giue them leaue to go forward, if they haue anye thinge elles lefte beehinde to be saide. Then said the Dutchesse: Beeside that it is late (for within a while it will be time for vs to make an ende for this night) me thinke, we ought not to mingle anye other talke with this, wherin you haue ga∣thered together suche sundrye and goodlye matters, that concerninge the ende of Courtlinesse, it may be said, that you are not onlie the perfect Courtier whom we seke for, and able to instruct your Prince well, but also (if fortune be so fauourable on your side) ye maye be the good Prince your self, whiche shoulde not be withoute great profit to your Countrey. Then laughed the L. Octauian and said: Perhappes (madam) were I in that astate, it woulde be with me as it is with manye others that can better saye well, then do well. Here after a litle debatinge of the matter to an•• fro emonge the company, with cert••in contentions tending to the commendacion of that that had ••i••e spoken, and agreeinge on all handes not yet to be b••d time, the L. Iulian saide smilinge: Ma∣dam, I am so verie an ennemye to crafte and guile, that needes must I speake against the L. Octauian: who for that he is (as I muche doubt him) a secrete conspiratour with the L. Gaspar againste women, hath ouershott himselfe in committing of two errours (in mine opinion) very great: wherof the one is, that meaninge to preferr this Cour∣tier beefore the Gentilwoman of the Palaice, & to make him to passe those boundes that she is not able to reache to, he hath also preferred him beefore the Prince, whiche

is most vnseemlye. The other, that he hath giuen him suche an ende, that it is euermore harde and otherwhile vnpossible for him to comebye it: and yet whan he doeth come by it, he ought not to haue the name of a Courti∣er. I can not see: quoth the L. Emilia, howe it is harde or vnpossible for the Courtier to come bye this his ende, nor yet howe the L. Octauian hath prefarred him beefore the Prince. Graunt it him not, answered the L, Octauian▪ for I haue not preferred the Courtier beefore the Prince. And as touchinge the ende of Courtlinesse. I dare vnder∣take that I am not ouerseene in any point. Then answe∣red the L. Iulian: You can not say (my L. Octauian) that al∣waies the cause, by the which the effect is such as it is, is no more suche as the effect is. Therfore needes must the Courtier, by whose instruction the prince must be of such an excellencye, be more excellente then the prince: and in this wise shall he be also of a more woorthinesse then the prince himselfe, which is most vnsittinge. Then concer∣ninge the ende o•• C••urtlinesse, that which you haue spo∣ken may folowe whan there is litle beetwene the age of the prince and the Courtiers: yet verye hardlye, for where there is smalle difference of age, it is likelye there is also smalle difference of knowleage. But in case the prince be olde and the Courtier yong: it is meete that the old prince knowe more then the yonge Courtier, and where this fo∣loweth not alwaies, it foloweth somtime, and then is the ende which you haue appointed to the Courtier vnpossi∣ble. In case againe the prince be yonge and the Courtier aged, muche a doe shall the Courtier haue to wynne him the good will of the prince with those qualities that you haue giuen him. For (to saye the truth) feates of ar∣••es and the other exercises beelonge vnto yonge menne and be not comelye in age: and musike, daunsinge, feas∣tinges, sportinges, and loue, be matters to be laughed at in olde menne, and (me thinke) to an instructer of the lief and maners of a prince, who ought to be a g••aue person &

of authoritie, ripe in yeeres and experience and (if it were p••ssible, a good Philosopher, a good Capitain and to haue the knowleage almost of euery thinge, they are most vn∣seemly. Wherfore he that instructeth a Prince (I beleue) ought not to be called a Courtier, but deserueth a far grea∣ter and a more honorable name. Therfore (my L. Octauian) perdon me in case I haue opened this your craftye conue••∣ance, which I thinke my self bounde to do for the honour of my woman, whom you would haue to be of lesse wor∣thines then this Courtier of yours, & I wil none of that. The L. Octauian laughed and saide: A more praise it were for the Gentilwoman of the Palaice (my L. Iulian) to exalt her so muche that she maye be equall with the Courtier, then so much to debase the Courtier that he shoulde be e∣quall with the Gentilwoman of the Palaice: for it were not vnfitt for the woman also to instruct her ladye, and with her to drawe to the same ende of Courtlinesse, whi∣che I haue said is meete for the Courtier with his prince. But you seeke more to dispraise the Courtier, then to praise the Gentilwoman of the Palaice, therfore shall it become me also to take part with the Courtier. Now to make you answere to youre obiections, you shall vnder∣stande that I haue not saide, that the instruction of the Courtier ought to be the onelye cause why the Prynce shoulde be such a one, for in case he be not inclined of na∣ture and apt to be suche a one, all diligence and exhorta∣cion of the Courtier were in vaine. As in like maner e∣uery good husband man should labour in vaine, y^t would take in hande to tyll and sowe with good graine the bar∣raine sande of the Sea, bicause this barrainnesse in that place is naturall. But whan to the good seede in a frute∣full s••••le with the temperatnesse of aer and rayne meete for the season of the yeere, there is also applied the dili∣gence of mans husbandinge the grounde, alwaies great abundance of corne is seene to springe plentuouslye: yet for all this, is it not to be saide, that the husbande man a∣lon••

is the ••a••••e of it, although without him all the other thinges do litle or nothinge helpe the pourpose. There be therfore manie Princis, that would be good, in case their myndes were well tylled, and of theym speake I, not of suche as be like the ••arraine Countrey, and of nature so farr wide from good condicions that no teaching were a∣ble to frame their minde to a right trade. And forsomuch as (as we haue already said) such custommes and proper∣ties be ingendred in vs, as oure doinges are, and vertue consisteth in doing & practise, it is not vnpossible nor any marueile, y^• the Courtier should traine his Prince in ma∣nye vertues, as iustice, liberality, noble courage, the prac∣tisinge wherof he, through his greatnesse, maye lightlye put in vre and make it custome, whiche the Courtier can not do, bicause he hath no meanes to practise theym, and thus the Prince inclined to vertue by the Courtyer, may beecome more vertuous then the Courtier: beesyde that, you muste conceyue that the whettstone which cut∣teth not a whitt, doeth yet make a toole sharpe: therefore althoughe the Courtier instructeth his Prince yet (me thinke) it is not to be said that he is of a more woorthynes then his Prince. That the en••e of this Courtier is harde and somtime vnpossible, and that whan the Courtier do∣eth come bye it, he ought not to be named a Courtier, but deserueth a greater name, I tell you plainlye, that I de∣nye not this hardenesse, bicause it is no lesse harde to ••ind out so excellent a Courtier, then to come by such an ende. Yet by reason (me thinke) the vnpossiblenes of y^e matter lieth not in the point that you haue alleaged. For in case y^e Courtier be so yong that he hath not vnderstanding in the thinge, which he ought to haue a knowleage in, it is not to the pourpose to speake of him, bicause he is not the Courtier that we entreate vpon, neyther is it possible for him that must haue a sight in so many thinges to be verye yonge. And if it happen moreouer the Prince to be so wise and good of him selfe, that he needeth no exhortations or counsell

Aristotel, beeside the directinge him to that glorious end▪ that was to make the worlde onelye a generall countrey, & all men, as one people, that shoulde liue in amitye and agreement together, vnder one gouernment & one lawe, that (like the sonn) should generallye geue light to all, he instructed hym in the naturall sciences and in the vertues of the minde full and wholy, that he made him most wise, most manlie, moste continent, and a true morall Philoso∣pher, not in woordes onelye, but in deedes. For there can not be imagined a more noble Philosophy, then to bringe to a ciuill trade of liuing such wild people as were the in∣habitauntes of Bactria and Gaucasus, India and Scithia, and to teache them matrimonie, husbandrye, to honour their fa∣thers, to abstaine from robbinge and killinge and from other noughty condicions, & to builde so many most noble Cities in straunge Countries, so that infinit throughe those lawes were brought from a wilde lief to liue lyke men. And of these thinges in Alexander the Author was Aristotel in practisinge the wayes of a good Courtier. The which Calisthenes coulde not do, for all Aristotel showed him the way of it, who bicause he was a right philosopher and so sharpe a minister of the bare truth without mynglinge it with Courtlinesse, he lost his lief and profited not, but rather gaue a sclaunder to Alexander. With the very same way of Courtlinesse Plato framed Dion the Syracusan. But whan he mett afterwarde with Dionysius the Tyrann, like a booke all full of faultes and erroures, and rather needful to be cleane blotted out, then altered or corrected, bicause it was not possible to scrape out of him that blott of tiranny wherwi••hall he was stained so long together, he would not practise therein the wayes of Courtie••ship, for he thought they shoulde be all in vaine: The whiche our Courtier ought to do also, if his chaunce be to serue a Prince of so ill a nature, that by longe custome is gro∣wen in vse with vices, as they that haue the consumption of the lunges with their desease. For in this case he

ought to forsake his seruice, least he beare the blame of his Lordes yll practises, or feele the hartgreefe that all goo•• men haue which serue the wicked. Here whan the L. Octauian had made a stay••, the L. Gaspar sayde: I had not thought oure Courtier hadd ben•• so woorthy a perso∣nage. But sins Aristotel and Plato be his mates, I iudge no man ought to disdeigne this name anye more. Yet wett I not whether I may beleaue that Aristotel and Plato euer daunsed or were musitiens in all their lief time, or practised other feates of chiualrye. The L. Octauian an∣swered: Almost it is not lawfull to thinke that these two diuine wittes were not skilfull in euerye thinge, and therfore it is to be presupposed that they practised what e∣uer beelongeth to Courtlynesse. For where it commeth to pourpose they so penn the matter, that the very craftes maisters them selues know by theyr writinges that they vnderstoode the whol euen to the pith and innermost roo∣tes. Wherefore to a Courtier or instructer of a Prince (howe euer ye lust to terme him) that tendeth to the good ende, which we haue spoken of, it is not to be said but that all the good qualities which these Lordes haue giuen him do beelonge, though he were neuer so graue a Philoso∣pher or holie in his maners: bicause they striue not a∣gainst goodnesse, discreation, knoweleage and will, in all age, and in all time and place. Then the L. Gaspar, I remembre (quoth he) that these Lordes yester∣night reasoninge of the Courtiers qualities, did alowe him to be a louer, and in makinge rehersall of asmuche as hitherto hath bene spoken, a manne maye pike out a conclusion, That the Courtier (whiche with his worthy∣nesse and credit must incline his Prince to vertue) must in maner of necessitie be aged, for knoweleage commeth verye syldome times beefore yeeres, and speciallye in mat∣ters that bee learned wyth experyence: I can not see, whan hee is well drawen in yeeres, howe it wyll stande well wyth hym to be a louer, considerynge (as

it hath bine said the other night) Loue framet h not with olde men, and the trickes that in yonge men be galauntnesse, courtesie and precisenesse so acceptable to women, in them are meere folies and fondnesse to be laughed at, and purchase him that vseth them hatred of women and moc∣kes of others. Therfore in case this your Aristotel an old Courtier were a louer, and practised the feates that yong louers do (as some that we haue sene in our daies) I feare me, he woulde forgete to teach his Prince: and parauen∣ture boyes would mocke him behinde his backe, and wo∣mē would haue none other delite in him but to make him a iesting stocke. Then said the L. Octauian: Sins all the other qualities appointed to the Courtier are meete for him, althoughe he be olde, me thinke we shoulde not then barr him from this happinesse to loue. Nay ra∣ther, quoth the L. Gaspar, to take this loue from him, is a perfection ouer and aboue, and a makynge him to lyue happilie out of miserie and wretchednesse. M. Peter Bembo said: Remember you not (my L Gaspar) that the L. Octaui∣an declared the other nighte in his diuise of pastymes, al∣though he be not skilfull in loue, to knowe yet that there be some louers, which recken the disdeignes, the angres, the debates and tourmentes whiche they receiue of their Ladies, sweete? Wherupon he required to be taught the cause of this sweetenesse. Therfore in case oure Courtier (thoughe he be olde) were kendled with those loues that be ••weete without any bitter smacke, he should feele no miserie nor wretchednesse at all. And beeing wise, as we set case he is, he shoulde not be deceiued in thinkinge to be meete for him what so euer were meete for yong men, but in louinge shoulde perhappes loue after a sorte, that might not onlye not bringe him in sclaunder but to mu∣che praise and great happinesse, without any lothsomnes at all, the which verie sildome or (in maner) neuer hap∣peneth to yonge men: & so should he neyther lay aside the teachinge of his Prince, nor yet commit any thinge that

should deserue the mockinge of boyes. Then spake the Dutchesse: I am glad (M. Peter) that you haue not bine mu∣che troubled, in oure reasoninges this night, for now we maye be the boulder to giue you in charge to speake, and to teache the Courtier this so happie a loue, which brin∣geth with it neither sclaunder, nor any inconuenience: for perhappes it shall be one of the necessariest and profita∣blest qualities that hitherto hath bine giuen him, there∣fore speake of good felowship asmuch as you know ther∣in. M. Peter laughed and saide: I would be loth (Madam) where I say that it is lefull for olde men to loue, it should be an occasion for these Ladyes to thinke me olde: there∣fore hardely giue ye this enterprise to an other. The Dut∣chesse answered: You ought not to refuse to be counted olde in knowleage, thoughe ye be yonge in yeeres. Ther∣fore saye on, and excuse your selfe no more. M. Peter said: Surelye (madam) if I must entreate vpon this matter, I must first go aske counsell of my Heremite Lauinello. The L. Emilia said then halfe in angre: There is neuer a one in al the company so disobedient as you be (M. Peter) therfore shoulde the Dutchesse doe well to chastice you somewhat for it. M. Peter said smilinge: for loue of God (madam) be not angrye with me, for I will say what euer you will haue me. God to, saye on then, answered the L. Emilia. Then M. Peter after a whiles silence, somewhat settlinge hym∣selfe as thoughe he shoulde entreat vppon a waightie matter, said thus: My Lordes, to showe that olde menne maye loue not onlie without sclaunder, but otherwhile more happi∣lye then yonge menne, I must be enforced to make a litle discourse to declare what loue is, and wherein consisteth the happinesse that louers maye haue. Therefore I beseche ye giue the hearynge wyth heedefulnesse, for I hope to make you vnderstand, that it were not vnsitting for anye man here to be a louer, in case he were xv. or xx. yeeres elder then M. Morello. And here after they had laughed •• while, M. Peter proceaded. I saye therefore that accor∣dinge

as it is defined of the wise menn of olde time) Loue is nothinge elles but a certein couetinge to enioy beawtie: and for∣somuch as couetinge longeth for nothinge, but for thinges knowen, it is requisite that knowleage go euermore be∣fore coueting, which of his owne nature willeth the good, but of him self is blind, & knoweth it not. Therfore hath nature so ordeined, that to euery vertue of knowleag ther is annexed a vertue of longing. And bicause in oure soule there be three maner wayes to know, namelye, by sense, reason, and vnderstandinge: of sense, there arriseth appe∣tite or longinge, which is commune to vs with brute beastes: of reason arriseth election or choise, which is pro∣per to man: of vnderstanding, by the which man may be partner with Aungelles, arriseth will. Euen as therfore the sense knoweth not but sensible matters and that which may be felt, so the appetyte or couetinge onlye desi∣reth the same: and euen as the vnderstanding is bent but to beehoulde thinges that may be vnderstoode, so is that wil only fead with spirituall gooddes. Man of nature in∣dowed with reason, placed (as it were) in the middle bee∣twene these two extremities, may through his choise in∣clinynge to sense, or reachynge to vnderstandynge, come nigh to the couetinge sometime of the one somtime of the other part. In these sortes therfore may beawtie be co∣ueted, the general name wherof may be applied to al thin∣ges, eyther naturall or artificiall, that are framed in good proportion, and due tempre, as their nature bea∣reth. But speakynge of the beawtie that we meane, which is onlie it, that appeereth in bodies, and especially in the face of mann, and moueth thys feruent couetinge which we call Loue, we will terme it an influence of the hea∣uenlie bountifulness, the whiche for all it stretcheth ouer all thynges that be created (like the light of the Sonn) yet whan it findeth out a face well proportioned, and framed with a certein liuelie agreement of seuerall colours, and setfurthwith lightes and shadowes, and with an orderly

distaunce and limites of lines, therinto it distilleth it self and appeereth most welfauoured, and decketh out and lyghtneth the subiect where it shyneth wyth a maruey∣lous grace and glistringe (like the Sonne beames that strike against beawtifull plate of fine golde wrought and sett wyth precyous iewelles) so that it draweth vnto it mens eyes with pleasure, and percing through them im∣printeth him selfe in the soule, and wyth an vnwonted sweetenesse all to stirreth her and delyteth, and settynge her on fire maketh her to couett him. Whan the soule then is taken wyth: couetynge to enioye thys beawtie as a good thynge, in case she suffre her selfe to be guyded with the iudgement of sense, she falleth into most deepe er∣roures, and iudgeth the bodie in whyche Beawtye is descerned, to be the principall cause thereof: wherupon to enioye it, she reckeneth it necessarye to ••oigne as inwardlye as she can wyth that bodye, whyche is false: and therefore who so thynketh in possessynge the bodye to inioye beawtie, he is farr deceiued, and is moued to it, not wyth true knowleage by the choise of reason, but wyth false opinyon by the longinge of sense. Wher∣upon the pleasure that foloweth it, is also false and of necessytye full of erroures. And therefore into one of the two vyces renn all those louers that satisfye theyr vnhonest lustes with the women whom they loue: For eyther assone as they be come to the coue∣ted ende, they not onely feels a fulnesse and lothesom∣nesse, but also conceyue a hatred against the wyght belo∣ued, as thoughe longinge repented hym of hys offence and acknowleaged the deceite wrought hym by the false iudgement of sense, that made hym beleaue the yll to be good: or elles they contynue in the verye same couetynge and greedynesse, as thought they were not in deede come to the ende, whyche they sought for. And albeit throughe the blynde opynyon that

hath made them dronken (to their seeminge) in that in∣stante they feele a contentation, as the deseased other∣while, that dreame they drinke of some cleare spring, yet be they not satisfied, nor leaue of so. And bicause of possessing coueted goodnes there arriseth alwayes quiet∣nesse and satisfaction in the possessors minde, in case this were the true and righte end of there couetinge, whan they possesse it they would be at quietnesse and throughlye satisfied, whiche they be not: but rather deceyued through that likenesse, they furthwith retourn again to vnbrid∣led couetinge, and with the very same trouble which they felt at the first, they fall again into the raginge and most burninge thirst of the thinge, that they hope in vaine to possesse perfectlye. These kind of louers therfore loue most vnluckely, for eyther they neuer comebye their coue∣tinges, whiche is a great vnluckinesse: or elles if they do comebye them, they finde they comebye their hurt, and ende their myseryes with other greater miseries, for both in the beginninge and middle of this loue, there is neuer other thing felt, but afflictions, tourmentes, greef∣fes, pining, trauaile, so that to be wann, vexed with con∣tinuall teares, and sighes, to lyue with a discontented minde, to be alwaies dumbe, or to lament, to couet death, in conclusion to be most vnlucky are the propreties which (they saye) beelonge to louers. The cause therfore of this wretchednesse in mens mindes, is principally sense, whi∣che in youthfull age bereth moste swey, bicause the lusti∣nesse of the fleshe and of the bloode, in that season addeth vnto him euē so much force, as it withdraweth from rea∣son: therfore doeth it easelye traine the soule to folowe ap∣petite or longinge, for when she seeth her selfe drowned in the earthly prison, bicause she is sett in the office to go∣uern the body, she can not of her self vnderstand plainly at the first the truth of spirituall behouldinge. Wherfore to cōpasse the vnderstāding of thinges, she must go begg the beginning at the senses, & therfore she beleaueth them, &

giueth ear to them, and is contented to be lead by them, es∣peciallye whan they haue so much courage, that (in a ma∣••er) they enforce her & bicause they be deceitfull they fyll her with errours and false opinions. Wherupon most cō∣munlye it happeneth, that yonge men be wrapped in this sensual loue, which is a very rebell against reason, & ther∣fore thei make them selues vnwoorthy to enioy the fauou∣res and benifites, which loue bestoweth vpon his true sub∣iectes, neither in loue feele they any other pleasures, then what beastes w^tout reason do, but much more greuous af∣flictions. Setting case therfore this to be so, which is most true, I say, that the contrary chaunseth to them of a more ripe age. For in case they, whan the soule is not nowe so much wayed downe with the bodyly burdein, & whan the naturall burning asswageth & draweth to a warmeth, if thei be inflamed with beawty, & to it bend their coueting guided by reasonable choise, they be not deceiued, and pos∣sesse beawtye perfectly, and therefor through the posses∣sing of it, alwaies goodnes ensueth to them: bicause beau∣ty is good & consequently the true loue of it is most good & holy, and euermore bringeth furth good frutes in the sou∣les of them, that with the bridle of reason restraine the yll disposition of sense, the which old men can much sooner do then yong. Yt is not therfore out of reason to say, that olde men may also loue without sclaunder and more hap∣pily, then yong men: taking notwithstanding this name Olde, not for the age at the pittes brincke, nor when the ca∣nelles of the body be so feble, that y^e soule can not through them worke her feates, but when knowleage in vs is in his right strength. And I wil not also hide this from you: namely, that I suppose, where sensuall loue in euery age is naught, yet in yonge men it deserueth excuse, & perhap∣pes in some case lefull: for although it putteth them in af∣flictions, daūgeres, traua••les, & y^e vnfortunatenes that is said, yet are there many y^t to winne them the good will of their Ladies practise vertuous thinges, which for all they

be not bent to a good end, yet are they good of them sel∣ues, and so of that much bitternesse they pike out a litle sweetnesse, and through the aduersities which they sus∣teine, in the ende they acknowleage their errour. As I iudge therfore those yong men that bridle their ap∣petites, and loue with reason, to be godlye: so do I houlde excused suche as yelde to sensuall loue, wherunto they be so inclined through the weakenesse and frailtie of man: so they showe therin meekenesse, courtesie: and prowesse, and the other worthie condicions that these Lordes haue spoken of, and whan those youthfull yeeres be gone and past, leaue it of cleane, keapinge alouf from this sensuall couetinge as from the lowermost steppe of the stayers, by the whiche a man may ascende to true loue. But in case after they drawe in yeeres once they reserue still in their colde hart the fire of appetites, and brynge stoute rea∣son in subiection to feeble sense, it can not bee said how much they are to be blamed: for lyke men without sense they deserue with an euerlastinge shame to be put in the numbre of vnreasonable liuing creatures, bicause the thoughtes and wayes of sensuall loue be farr vnsittinge for ripe age. Here Bembo paused a while as though he woulde brethe him, and whan all thinges were whist M. Morello of Ortona saide: And in case there were some olde man more freshe and lustye and of a better complexion then manye yonge men, whie woulde you not haue it lefull for him to loue with the loue that yonge men loue? The Dutchesse laughed and said: yf the loue of yong men be so vnluckye, why would you (M. Morello) that old men should also loue with this vnluckinesse? But in case you were old (as these men say you be) you woulde not thus procure the hurt of olde men. M. Morello answered: The hurt of olde men (me seemeeh (M. Peter Bembo procureth, who will haue them to loue after a sort, that I for my part vnderstande not: and (me think) the possessing of this beawtye, whiche he pray∣seth so muche, without the body, is a dreame. Do you bee∣leaue

M. Morello, {quod} then Count Lewis, that beauty is al∣waies so good a thing as M. Peter Bembo speaketh of? Not I in good sooth, answered M. Morello: But I remēbre rather that I haue seene manie beautifull women of a most yll inclination, cruell, and spitefull, and it seemeth that (in a maner (it happeneth alwaies so, for beawtie maketh them proude: and pride, cruell. Count Lewis said smilinge: To you perhappes they seeme cruell, bicause they cōtent you not with it, that you would haue. But cause M. Peter Bem∣bo to teach you in what sort old men ought to couet beaw∣tye and what to seeke at their Ladies handes, and what to content them selues withall: and in not passinge out of these boundes, ye shal se that they shal be neither proud nor cruell: and wil satisfy you with what you shal require M. Morello seemed then som what out of pacience, and said: I will not knowe the thinge that toucheth me not. But cause you to be taught how the yonge men ought to couet this beawty, that are not so fresh and lu••••y as olde men be.

Here Sir Fridericke to pacifie M. Morello and to breake their talke, woulde not suffer Count Lewis to make answere, but inter∣terrupting him said· Perhappes M, Morello is not altogether out of the way in saing that beawty is not alwayes good, for the beautye of women is manye times cause of infinit euilles in the worlde, hatred, warr, mortality, & destruc∣tion, wherof the rasinge of Troye can be a good witnesse: And beawtiful women for the most part be eyther proude and cruell (as is saide) or vnchast, but M. Morello woulde finde no faulte with that. Ther•• be also manye wicked men that haue the comelinesse of a beautifull coūtenance, & it semeth that nature hath so shaped them, bicause they may be the redier to deceiue, and that this amiable looke were like a baite that couereth the hooke. Then M. Peter Bembo, beleaue not ({quod} he) but beautie is alwayes good. Here Count Lewis b••••••use he woulde retourn again to his former pourpose interrupted him & said: Sins M. Morello passeth not to vnderstand that, which is so necessary for him, teache it me, and showe me howe olde men may come bye

this hapinesse of loue, for I will not care to be counted olde, so it may profit me. M· Peter Bembo laughed and said: first will I take y^e errour out of these gentilmens minde: and afterwarde will I satisfie you also. So beeginning a fresh, my Lordes (quoth he) I would not that with spea: kynge ill of beawtie, which is a holy thinge, any of vs as prophane and wicked shoulde purchase him the wrath of God. Therfore to giue M. Morello and Sir Fridericke war∣ninge, that they lose not their sight, as Stesichorus did, a peine most meete for who so dispraiseth beawtie, I saye, that beawtie commeth of God, and is like a circle, the goodnesse wherof is the Centre. And therefore, as there can be no circle without a centre, no more can beawty be without goodnesse. Wherupon doeth verie sildome an ill soule dwell in a beawtifull bodye. And therefore is the outwarde beawtie a true signe of the inwarde goodnes, and in bodies thys comelynesse is imprynted more and lesse (as it were) for a marke of the soule, whereby she is outwardlye knowen: as in trees, in whiche the beawtye of the buddes giueth a testimonie of the goodnesse of the frute. And the verie same happeneth in bodies, as it is seene, that Palmastrers by the visage knowe manye ty∣mes the condicions, and otherwhile the thoughtes of menne. And which is more, in beastes also a manne may descerne by the face the qualitie of the courage, whiche in the bodye declareth it selfe as muche as it can. Iudge you howe plainlye in the face of a Lion, a horse and an E∣gle, a manne shall descerne anger, fiersenesse and stoute∣nesse, in Lambes and Doues simplenesse and verie inno∣cency••: the craftye subtiltye in Foxes and Wolues, and the like (in a maner) in all other liuinge creatures. The soule therfore for the most part be also yuell & the beaw∣tifull, good. Therfore it maye be said that Beawtie is a face pleasant, meerie, comelye, and to be desired for good∣nesse and Foulness a face darke, vglesome, vnpleasant and to be shonned for yll. And in case you will consider all

thinges, ye shall finde, that what so euer is good and pro∣fitable hath also euermore the comelinesse of Beawtie. Be∣h••ulde the state of this great Inginn of the world, which god created for the helth and preseruation of euery thing that was made. The heauen rounde besett with so many h••auenly lightes: And in the middle, the Earth inuiro∣ned wyth the Elementes, and vphelde wyth the ver••e waight of it selfe: The sonn, that compassinge about gi∣ueth light to the wholl, and in winter season draweth to the lowermost signe, afterward by litle and litle climeth again to the other part: The Moone, that of him taketh her light, accordinge as she draweth nigh, or goith farther from him: And the other fiue st••rres, that diuersly keepe the very same course. These thinges emong them selues haue such force by the knitting together of an order so ne∣cessarilye framed, that with altering them any one ••o••t, they shoulde be all l••wsed, and the worlde would decaye. They haue also suche beawtie and comelinesse, that all the wittes men haue, can not imagin a more beawtifull matter. Thinke nowe of the shape of man, which may be called a litle world: in whom euery percell of his body is seene to be necessarily framed by art and not by happ, and then the fourme all together most beawtifull, so that it were a harde matter to iudge, whether the members, as the eyes, the nose, the mouth, the eares, the armes, the breast and in like maner y^e other partes: giue ••yther more profit to the countenance and the rest of the body, or come∣linesse. The like may be said of all other liuinge crea∣tures. Beehoulde the fethers of foules, the leaues and bowes of trees, which be giuen them of nature to keepe them in their beeinge, and yet haue ••hey withall a verye great sightlinesse. Leaue nature, and come to art. What thinge is so necessarie in saylynge vesselles, as the fore∣part, the sides, the maine••ardes, the mast, the sayles, the sterne, owers, ankers, and tacklinges? all these thinges notwithstanding are so welfauoured in y^• eye, that vnto

who so beehouldeth them they seeme to haue bine found out aswell for pleasure, as for profit. Pillars and great beames vphoulde high buildinges and Palaices, and yet are they no lesse pleasurfull vnto the eyes of the beehoul∣ders, then profitable to the buyldinges. When men bee∣gane first to build, in the middle of Temples and houses they reared the ridge of the rouffe, not to make the wor∣kes to haue a better showe, but bicause the water might the more commodiouslie auoide on both sides: yet vnto profit there was furthwith adioined a faire sightlinesse, so that if vnder the skye where there falleth neyther haile nor rayne a mann should builde a temple, without a rea∣red ridge, it is to be thought, that it coulde haue neyther a sightly showe nor any beawtie. Beeside other thinges therfore, it giueth a great praise to the world, in saiynge that it is beawtifull. It is praised, in saiynge, the beaw∣tifull heauen, beawtifull earth, beawtifull sea, beawti∣full riuers, beawtifull wooddes, trees, gardeines, beaw∣tifull Cities, beawtifull Churches, houses, armies. In conclusion this comelye and holye beawtie is a won∣derous settinge out of euerie thinge. And it may be said that Good and beawtifull be after a sort one selfe thinge, es∣peciallie in the bodies of men: of the beawtie wherof the nighest cause (I suppose) is the beawtie of the soule: the which as a partner of the right and heauenlye beawtie, maketh sightlye and beawtifull what euer she toucheth, and most of all, if the bodye, where she dwelleth, be not of so vile a matter, that she can not imprint in it her proper∣tye. Therfore Beawtie▪ is the true monument & spoile of the victorye of the soule, whan she with heauenlye in∣fluence beareth rule ouer materiall and grosse nature, and with her light ouercommeth the darkeness of the bo∣dye. It is not then to be spoken that Beawtie maketh women proude or cruel, although it seeme so to M. Morello. Neyther yet ought beawtifull women to beare the blame of that hatred, mortalytie, and destruction, which the vnbridled

appetites of men are the cause of. I will not nowe de∣nye, but it is possible also to finde in the worlde beawti∣full women vnchast, yet not bicause beawtie inclineth them to vnchast liuinge, for it rather plucketh them from it, and leadeth them into the way of vertuous con∣dicions, throughe the affinitie that beawtie hath with goodnesse: But otherwhile yll bringinge vp, the conti∣nuall prouocations of louers, tokens, pouertie, hope, de∣ceites, feare, and a thousande other matters ouercome the steadfastnesse, yea of beawtifull and good women: and for these and like causes may also beawtifull menn bee∣come wicked. Then said the L. Cesar: In case the L Gaspar•• sayinge be true of yesternight, there is no doubt but the faire women be more chast then the foule. And what was my sayinge, quoth the L. Gaspar? The L. Cesar answe∣red: If I do well beare in minde, your saiynge was, that The women that are suide to, alwaies refuse to satisfie him that su∣ith to them, but those that are not suide to, sue to others. There is no doubt but the beautiful women haue alwaies more suyters, and be more instantlye laide at in loue, then the foule. Therefore the beawtifull alwayes deny, and consequentlye be more chast, then the foule, whiche not beeinge suied to, sue vnto others. M. Peter Bembo laugh∣ed and said: This argument can not be answered to. Afterwarde he proceaded. It chaunseth also oftentimes, that as the other senses, so the sight is deceyued, and iud∣geth a face beawtyfull, which in deede is not beawtifull. And bicause in the eyes and in the wholl countenance of some women, a mā behouldeth otherwhile a certein lauish wantonnes peincted with dishonest flickeringes, many, whom that maner deliteth bicause it promiseth them an ••asines to come by the thing, that they couet, cal it beaw∣ty: but in deed it is a cloked vnshamefastnes, vnworthy of so honorable and holy a name, M. Peter Bembo held his peace, and those Lordes 〈◊〉〈◊〉 were ••arnest vpon him to speake somewhat

more of this loue and of the waye to enioy beautye aright, and at the last, Me thinke (quoth he) I haue showed plainly inough, that Olde men may loue more happelye then yonge, whi∣che was my drift, therfore it belongeth not me to entre a∣nye farther. Count Lewes answered: You haue better declared the vnluckinesse of yonge men, then the happy∣nesse of olde menn, whom you haue not as yet taught, what waye they must folow in this loue of theirs: onelye you haue saide, that they must suffre them selues to bee guided by reason, and the opinion of many is, that it is vnpossible for loue to stand with reason. Bembo notwith∣standing saught to make an ende of reasoning, but the Dutchesse de∣sired him to say on, and he beegane thus afreshe: Too vnluckie were the nature of man, if oure soule (in the whiche this so feruent couetinge may lightlie arrise) should be driuen to nourish it with that onelye, whiche is commune to her with beastes, and coulde not tourn it to the other noble parte, whiche is propre to her. Therfore sins it is so your pleasure: I wil not refuse to reason vpon this noble mat∣ter. And bicause I know my self vnworthy to talke of the most holye misteries of loue, I beseche him to leade my thought and my tunge so, that I may show this excelent Courtier how to loue contrarye to the wonted maner of the commune ignorant sort. And euen as from my child∣hode I haue dedicated all my wholl lief vnto him, so also now that my wordes may be answerable to the same in∣tent, and to the prayse of him: I say therfore, that sins the nature of man in youthfull age is so much inclined to sense, it may be graunted the Courtier, while he is yong, to loue sensuallye. But in case afterwarde also in hys ri∣per yeres, he chaūse to be set on fire with this coueting of loue, he ought to be good & circumspect, & heedful that he beeguyle not him self, to be lead willfullye into the wret∣chednesse, that in yonge men deserueth more to be pitied then blamed: and contrarywise in olde men, more to be blamed then pitied. Therfore whan an amiable

countenance of a beautiful woman commeth in his sight, that is accompanied with noble condicions and honest be∣hauiours, so that as one practised in loue, he wotteth well that his hewe hath an agreement with herres, assoone as he is a ware that his eyes snatch that image and carie it to the hart, and that the soule beeginneth to beehoulde it with pleasure, and feeleth within her self the influence that stirreth her and by litle and litle setteth her in heate, and that those liuelye spirites, that twinkle out throughe the eyes, put continually freshe nourishment to the fire: he ought in this beginninge to seeke a speedye remedye and to raise vp reason, and with her, to fense the fortresse of his hart, and to shutt in such wise the passages against sense and appetites, that they maye entre neyther with force nor subtill practise. T••us if the flame be quenched, the ieoperdye is also quenched. But in case it continue or encrease, then must the Courtier determine (when he per∣ceiueth he is taken) to shonn throughlye all filthinesse of commune loue, and so entre into the holye way of loue with the guide of reason, and first consider that the body, where that beawtye shyneth, is not the fountaine frome whens beauty springeth, but rather bicause beautie is bo∣dilesse and (as we haue said) an heauenlie shyning beame, she loseth much of her honoure whan she is coopled with that vile subiect and full of corruption, bicause the lesse she is partner therof, the more perfect she is, and cleane sundred frome it, is most perfect. And as a mann heareth not with his mouth, nor smelleth with hys eares: no more can he also in anye maner wise enioye beawtye, nor satisfye the desyre that shee stirrith vp in oure myndes, with feelynge, but wyth the sense, vnto whom beawtye is the verye butt to leuell at: namelye, the vertue of seeinge. Let him laye aside therefore the blinde iudgemente of the sense, and inioye wyth his eyes the bryghtnesse, the comelynesse, the louynge sparkles, laughters, gestures and all the o∣ther

pleasant fournitours of beawty: especially with hea∣ringe the sweetenesse of her voice, the tunablenesse of her woordes, the melodie of her singinge and playinge on in∣strumētes (in case the woman beloued be a musitien) and so shall he with most d••intie foode feede the soule through the meanes of these two senses, which haue litle bodelye substance in them, and be the ministers of reason, with∣out entringe farther towarde the bodye with couetinge vnto anye longinge otherwise then honest. Afterward let him obey, please, and honoure with all reuerence his woman, and recken her more deere to him then his owne lief, and prefarr all her commodites and pleasures beefore his owne, and loue no lesse in her the beauty of the mind, then of the bodye: Therfore let him haue a care not to suf∣fer her to renn into any errour, but with lessons and good exhortations seeke alwaies to frame her to modestie, to temperance, to true honestye, and so to woorke that there maye neuer take place in her other then pure thoughtes and farr wide from all filthinesse of vices. And thus in sowinge of vertue in the gardein of that mind, he shall also gather the frutes of most beautifull condicions, and sauour them with a marueilous good relise. And this shall be the right engendringe and imprinting of beaw∣tye in beawtie, the which•• some houlde opinion to be the ende of loue. In this maner shall oure Courtier be most acceptable to his Lady, and she will alwayes showe her self towarde him tractable, lowlye and sweete in lan∣guage, and as willinge to please him, as to be beloued of him: and the willes of them both shall be most honest and agreeable, and they cōsequently shall be most happy. Here M. Morello, The engendringe (quoth he) of beaw∣tye in beawtye aright, were the engendringe of a b••aw∣tyfull chylde in a beautifull woman, and I woulde thinke it a more manifest token a great deale that she lo∣ued her louer, if she pleased him with this, then with the sweetenesse of language that you speake of. M.

Peter Bembo laughed and said: You must not (M. Morello) passe your boundes. I may tell you, it is not a small token that a woman loueth, whan she giueth vnto her louer her beawtye, which is so precious a matter: and by the wayes that be a passage to the soule (that is to say, the sight and the hearinge) sendeth the lookes of her eyes, the image of her countenance, and the voice of her woordes, that perce into the louers hart, and giue a witnes of her loue. M. Morello said: Lookes and woordes may be, and of∣tentimes are, false witnesses. Therfore whoso hath not a better pledge of loue (in my iudgement) he is in an yll assurance. And surelye I looked still that you would haue made this woman of yours somewhat more cour∣teyous and free towarde the Courtier, then my L. Iulian hath made his: but (me seemeth) ye be both of the propretie of those iudges, that (to appeere wise) giue sētence against their owne. Bembo said: I am well pleased to haue this woman muche more courteyous towarde my Courtier not yonge, then the L. Iulians is to the yong: and that with good reason, bicause mine coueteth but honest matters, and therfore may the woman graunt him them all with∣out blame. But my L, Iulians woman that is not so assured of the modestye of the yonge man, ought to graūt him the honest matters onlye, and denye him the disho∣nest. Therefore more happye is mine, that hath graunted him whatsoeuer he requireth, then the other, that hath parte graunted and parte denyed. And bicause you may moreouer the better vnderstande, that reasonable loue is more happye then sensuall, I saye vnto you, that self same thinges in sensuall ought to be denyed otherwhile, and in reasonable, graunted: bi∣cause in the one, they be honest, and in the other disho∣nest. Therfore y^e woman to please her good louer, beside the graunting him merie coūtenances, familiar & secret talke, iesting, dalying, hand in hand, may also lawfullye

and without blame come to kissinge: whiche in sensuall loue, accordinge to the L. Iulians rules, is not lefull. For sins a kisse is a knitting together both of body and soule, it is to be feared, least the sensuall louer will be more in∣clined to the part of the bodye, then of the soule: but the reasonable louer woteth well, that although the mouthe be a percell of the bodye, yet is it an issue for the wordes, that be the enterpreters of the soule, and for the inwarde breth, whiche is also called the soule: and therfore hath a delite to ••o••gne hys mouth with the womans beloued with a kysse: not to stirr him to anye vnhonest desire, but bicause he feeleth that, that bonde is the openynge of an entrey to the soules, whiche drawen with a cou••ting the one of the other, power them selues by tourn, the one in∣to the others bodye, and be so mingled together, that ech of them hath two soules, and one alone so framed of them both ruleth (in a maner) two bodyes. Wheru∣pon a kisse may be said to be rather a cooplinge together of the soule, then of the bodye, bicause it hath suche force in her, that it draweth her vnto it, and (as it were) sepera∣teth her from the bodye. For this do all chast louers co∣uett a kisse, as a cooplinge of soules together. And ther∣fore Plato the diuine louer saith, that in kissing, his soule came as farr as his lippes to depart out of the body. And bicause the se∣paratinge of the soule from the matters of the sense and the through coopling her with matters of vnderstanding may be beetokened by a kisse, Salomon saith in his hea∣uenlye boke of Balattes, Oh that he would kisse me with a kisse of his mouth, to expresse the desire he had, that hys soule might be rauished through heauenly loue to the behoul∣dinge of heauenly beawtie in such maner, that cooplyng her self inwardly with it, she might forsake the body. They s••oode all ••erkeninge he••dfullie to Bem••os reasonings, and after he had s••aide a while and sawe that none spake, ••e saide: Sins you haue made me to beegine to showe oure not yonge Courtier this happye loue, I will leade him yet

somewhat farther forwardes, bicause to ston••e ••••yll at this stay were somewhat perillous for him, consideringe (as we haue often times said the soule is most inclyned to the senses, and for all reason with discourse chouseth well, and knoweth that beawtie not to spring of the bo∣dye, and therfore setteth a bridle to the vnhonest desires, yet to beehould it alwaies in that body, doeth oftentimes corrupt the right iudgement. And where no other in∣conuenience insueth vpon it, ones absence from the wight beloued carieth a great passion with it: bicause the influence of that beawtie whan it is present, giueth a wonderous delite to the louer, and settinge his hart on fire, quickeneth and melteth certein vertues in a traunce and congeled in the soule, the which nourished with the heat of loue, floow about and go bubbling nigh the hart, and thrust out through the eyes those spirites, whiche be most fyne vapoures made of the purest and cleerest part of the bloode, which receiue the image of beawtie, and decke it with a thousande sundrye fournitures. Wher∣upon the soule taketh a delite, and with a certein won∣der is agast, and yet enioyeth she it, and (as it were) asto∣nied together with the pleasure, feeleth the feare and re∣uerence that men accustomably haue towarde holy mat∣ters, and thinketh her self to be in paradise. The louer therfore that considereth only the beawtie in the bodye, loseth this treasure and happinesse, assoone as the wo∣man beloued with her departure leaueth the eyes with∣out their brightnes, and consequently the soule, as a wi∣dowe without her ioye. For sins beawtie is farr of, that influence of loue setteth not the hart on fire, as it did in presence. Wherupon the pores be dryed vp and wy∣thered, and yet doeth the remembraunce of beawty som∣what stirr those vertues of the soule in such wise, that they seeke to scattre abrode the spirites, and they fyn∣dinge the wayes closed vp, haue no yssue, and still they seeke to gete out, and so with those shootinges inclosed

pricke the soule, and tourment her bitterlye, as yonge chilldren, whan in their tender gummes they beegin to breede teeth. And hens come the teares, sighes, vexa∣tions and tourmentes of louers: Bicause the soule is al∣wayes in affliction and trauaile and (in a maner) wexeth woode, vntill the beloued beawtie commeth beefore her once again, and then is she immediatlye pacified and ta∣keth breth, and throughlye bent to it, is nouryshed wyth most deintye foode, and by her will, would neuer depart from so sweete a sight. To auoide therfore the tour∣ment of this absence, and to enioy beawtie without pas∣sion, the Courtier by the helpe of reason muste full and wholy call backe again the coueting of the body to beaw∣tye alone▪ and (in what he can) beehoulde it in it self sim∣ple and pure, and frame it within in his imagination sundred from all matter, and so make it frindlye and lo∣uinge to hys soule, and there enioye it, and haue it with him daye and night, in euery time and place, without mystrust euer to lose it: keapinge alwayes fast in minde, that the bodye is a most dyuerse thynge from beawtie, and not onlie not encreaseth, but diminisheth th•• perfec∣tion of it. In this wise shall our not yonge Courti••r be out of all bitternesse and wretchednes that yong men feele (in a maner) continuallye, as ielousies, suspicions, disdeignes, angres, desperations and certein rages full of madnesse, wherby manye times they be lead into so great errour, that some doe not only beate the women whom they loue: but rid them selues out of their lief. He shal do no wrong to the husband, father, brethren or kins∣folke of the woman beloued. He shall not bringe her in s••launder. He shall not be in case with much a do o∣therwhile to refrain•• hys eyes and tunge from discoue∣rynge his desires to others. He shall not take thought at departure or in absence, bicause he shall euer more ca∣rye his precious treasure about wyth him shut fast with∣in

his hert. And beeside, through the vertue of ima∣gination he shall facion within himself that beawty m••∣che more faire, then it is in deede. But emong these com∣modities the louer shal finde an other yet far greater, in case he will take this loue for a stayer (as it were) to clime vp to an other farr higher then it· The whiche he shall bringe to passe, if he will go and consider with himself, what a stre••••t bonde it is to be alwaies in the trouble to beehoulde the beawtie of one bodye alone. And ther∣fore to come out of this so narrow a rowme, he shall ga∣ther in his thought by litle and litle so manye ornamen∣tes, that meddlinge all beawties together, he shall make an vniuersall concept, and bringe the multitude of them to the vnitye of one alone, that is generally spred ouer all the nature of man. And thus shall he beehoulde no more the particuler beawtie of one woman, but an vni∣uersall, that decketh out all bodies. Wherupon beeing made dymm with this greater light, he shall not passe vpon the lesser, and burnynge in a more excellent flame, he shall litle esteame it, that he sett gr••at store by at the first. This stayer of loue, though it be verye noble and such, as fewe arriue at it, yet is it not in this sort to be called perfect, forsomuch as where the imagina∣tion is of force to make conueiance and hath no know∣leage, but through those beeginninges that the senses helpe her wythall, she is not cleane po••rged from grosse darkenesse: and therefore though she do consider that vniuersall beawtie in sunder and in it self alone, yet doeth she not well and cleerlye descerne it, nor without some doubtfulness, by reason of the agreement that the fansyes haue with the bodye. Wherefore suche as come to thys loue, are lyke yonge Birdes almost flushe, whyche for all they flytter a litle their ten∣der wynges, yet dare they not stray farr from the neste, nor commytt theym selues to the wynde

and open weather. Whan oure Courtier therfore shall be come to this point, although he maye be called a good and happye louer, in respect of them that be drowned in the miserye of sensuall loue, yet wil I not haue him to set his hart at rest, but bouldlye pr••ceade farther, folowinge the high way after his guyde, that leadeth him to the point of true happinesse. And thus in steade of goinge out of his witt with thought, as he must do that will con∣sider the bodilye beawty, he may come into his witt, to behoulde the beawty that is seene with the eyes of the minde, which then beegin to be sharpe and tho∣rough seeinge, whan the eyes of the body lose the floure of their sightlynesse. Therfore the soule rid of vices, purged with the studyes of true Philosophie, occupied in spirituall, and exercised in matters of vnderstandinge, tourninge her to the beehouldyng of her owne substance, as it were raysed out of a most deepe sleepe, openeth the eyes that all men haue, and fewe occupy, and seeth in her self a shining beame of that lyght, which is the true image of the aungelike beawtye partened with her, whereof she also partneth with the bodye a feeble shadowe: Ther∣fore wered blinde about earthlye matters, is made most quicke of sight about heauenlye. And otherwhile whan the stirringe vertues of the body are withdrawen alone through earnest behouldinge, eyther fast bounde through sleepe, whan she is not hindred by them, she feeleth a cer∣tein preuie smell of the right aungelike beawtie, and ra∣uished with the shining of that light, beeginneth to be in∣flamed, and so greedilye foloweth after, that (in a ma∣ner) she wereth dronken and beeside her self, for coueting to coople her self with it, hauinge founde (to her wening) the footesteppes of God, in the beehouldinge of whom (as in her happy end) she seeketh to settle her self. And therfore burninge in this most happye flame, she arry∣seth to the noblest part of her (which is the vnderstanding) •• there no more shadowed with the darke night of earth∣lye

matters, seeth the heauenlye beawtye: but yet doeth she not for all that enioye it altogether perfectlye, bicause she beehouldeth it onlye in her perticular vnderstandinge, which can not conceiue the passing great vniuersall beau∣tye: wherupon not throughlye satisfied with this benifit, loue giueth vnto the soule a greater happines. For like as throughe the perticular beawtye of one bodye he guydeth her to the vniuersall beawtye of all bodies: Euenso in the last degree of perfection throughe perticular vnderstan∣dinge he guideth her to the vniuersall vnderstandinge. Thus the soule kindled in the most holye fire of true hea∣uenlye loue, fleeth to coople her selfe with the nature of Aungelles, and not onlye cleane forsaketh sense, but hath no more neede of the discourse of reason, for being chaun∣ged into an Aungell, she vnderstandeth all thinges that may be vnderstoode: and without any veile or cloude, she seeth the meine sea of the pure heauenlye beawtye and receiueth it into her, and enioyeth that soueraigne happi∣nesse, that can not be comprehended of the senses. Sins therfore the beawties, which we dayly see with these our dimm eyes in bodies subiect to corruption, that neuerthe∣lesse be nothinge elles but dreames and most thinne sha∣dowes of beauty, seme vnto vs so wel fauoured and come∣ly, that oftentimes they kendle in vs a most burning fire, and with such delite, that we recken no happinesse may be compared to it, that we feele otherwhile through the only looke which the beloued coūtenance of a woman casteth at vs: what happy wonder•• what blessed abashement may we recken that to bee, that taketh the soules, whiche come to haue a sight of the heauenly beawty? what sweete flame? What soote incense maye a mann beleaue that to bee, whiche arriseth of the fountaine of the soueraigne and right beawtye? Whiche is the origion of all other beawtye, whiche neuer encreaseth▪ nor diminishet••, alwayes beawtyfull, and of it selfe, aswell on the one part as on the other, most simple, onelye like it self, and

partner of none other, but in suche wise beawtifull, that all other beawtifull thinges, be beawtifull, bicause they be partners of the beawtie of it. This is the beaw∣tye vnseperable from the high bountye, whiche with her voyce calleth and draweth to her all thynges: and not onlye to the indowed with vnderstandinge giueth vnder∣standinge, to the reasonable reason, to the sensuall sense and appetite to liue, but also partaketh with plantes and stones (as a print of her self) stirring, and the natural pro∣uocation of their properties. So much therfore is this loue greater and happier then others, as the cause that stirreth it, is more excellent. And therefore, as commune fire trieth golde and maketh it fyne, so this most holye fire in soules destroyeth and consumeth what so euer there is mortall in them, and relieueth and ma∣keth beawtyfull the heauenlye part, whyche at the first by reason of the sense was dead and buried in them. This is the great fire in the whiche (the Poetes wryte) that Hercule•• was burned on the topp of the monntaigne Oeta: and throughe that consumynge with fire, after hys death was holye and immortall. Thys is the fy∣ri•• bu••he of Moses: The diuided tunges of fire: The inflamed Chariot of Helias: whych doobleth grace and happynesse in their soules that be worthy to see it, whan they forsake thys earthly basenesse and flee vp vnto hea∣uen. Let vs therefore bende all oure force and though∣tes of soule to this most holye light, that showeth vs the waye which leadeth to heauen: and after it, puttynge of the affections we were clad withall at our commnige downe, let vs clime vp the stayers, which at the lower∣most stepp haue the shadowe of sensuall beawty, to the high mansion place where the heauenlye, amiable and right beawtye dwelleth, which lyeth hid in the inner∣most secretes of God, least vnhalowed eyes shoulde come to the syght of it: and there shall we fynde a most happye

ende for our desires, true rest for oure trauailes, certein remedye for myseryes, a most healthfull medycin for sickenesse, a most sure hauen in the troublesome stormes of the tempestuous sea of this life. What tunge mor∣tall is there then (O most holy loue) that can sufficientlye prayse thy woorthynesse? Thou most beawtifull, most good, most wise, art diriued of the vnity of heauenly beau¦tie, goodnesse and wisedome, and therin doest thou a∣bide, and vnto it through it (as in a circle) tournest about. Thou the most swee••e bonde of the worlde, a meane bee∣twext heauenlye and earthlye thynges, wyth a bounti∣full tempre bendest the high vertues to the gouernment of the lower, and tourninge backe the mindes of mortall men to their beeginning, cooplest them with it. Thou with agreement bringest the Elementes in one, stirrest nature to brynge furth, and that, which arriseth and is borne for the succession of the lief. Thou bringest se∣uered matters into one, to the vnperfect giuest perfecty∣on, to the vnlyke likenesse, to enimitye amitye, to the Earth frutes, to the Sea calmnesse, to the heauen lyue∣lie light. Thou art the father of true pleasures, of grace, peace, lowlynesse and good will, ennemye to rude wildenesse and sluggishnesse, to be short, the begin∣ninge and ende of all goodnesse. And forsomuche as thou delitest to dwell in the floure of beawtyfull bo∣dyes and beawtyfull soules, I suppose that thy aby∣dynge place is nowe here emonge vs, and from aboue otherwhyle showest thy selfe a litle to the eyes and min∣des of them that be woorthye to see thee. Therefore vouchesafe (Lorde) to harken to oure prayers, power thy selfe into oure hartes, and wyth the bryghtnesse of thy most holye fire lyghten oure darkenesse, and like a trustie guide in thys blynde mase, showe vs the right waye: refourme the falsehoode of the senses,

and after longe wandringe in vanitye gyue vs the rygh•• and sounde ioye. Make vs to smell those spirituall sa∣uoures that relieue the vertues of the vnderstandinge, & to heare the heauenlye harmonie so tunable, that no dis∣corde of passion take place anye more in v••. Make vs dronken with the bottomelesse fountain of contentation that alwaies doeth delite, and neuer giueth fill, and that giueth a smacke of the right blisse vnto who so drinketh of the renni•••• and cleere water therof. Pourge wyth the shininge beames of thy light our eyes from mysty igno∣raunce, that they maye no more set by mortall beawty, & wel perceiue that y^e thinges which at y^e first they thought themselues to see, be not in deede, and those that they saw not, to be in effect. Accept oure soules, that be offred vnto thee for a sacrifice. Burn them in the liuely•• flame that wasteth al grosse filthines, that after they be cleane sundred from the body, thei may be copled with an euerlasting & most sweet bonde to the heauenly beawty. And we seuered from oure selues, may be chaunged like right louers into the beloued, and after we be drawen from the earth, admitted to the feast of the aungelles, where fed with immortall ambrosia and nectar, in the ende we maye dye a most happie and liuelye death, as in times past died the fathers of olde time, whose soules with most feruent zeale of beehouldinge thou diddest hale from the bodye and coopleddest them with God. When Bembo had hitherto spoken with such vehemencye, that a man woulde haue thought him (as it were) rauished and beeside himselfe, he stood•• still without once moouing, houldynge his eyes towarde heauen as astonied, whan the Lady Emilia, whiche together with the rest gaue most diligent eare to this talke, tooke him by the plaite of hys garment and pluckinge hym a litle, said: Take heede (M. Peter) that these thoughtes make not your soule also to forsake the bodye. Madam, answered M. Peter, it shoulde not be the first miracle that loue hath wrought in me. Then the Dutchesse and all the rest beegan a fresh to be instant vpon M. Bembo that he woulde procc••de once more in his talke, and euery

one thought he felt in his minde (as it were) a certein sparkle of that godlye loue that pricked him, and they all coueted to heare farther: but M. Bembo, My Lordes (quoth he) I haue spoken what the holye furie of loue hath (vnsaught for) indited to me: now that (it seemeth) he inspireth me no more, I wot not what to say. And I thinke verelie that loue will not haue his secretes discouered any farther, nor that the Courti∣er shoulde passe the degree that his pleasure is I shoulde show him, and therfore it is not perhappes lefull to speak anye more in this matter. Surelye, quoth the Dut∣chesse, if the not yonge Courtier be such a one that he can folowe this way which you haue showed him, of right he ought to be satisfied with so great a happines, and not to enuie the yonger. Then the L. Cesar Gonzaga, the way ({quod} he) that leadeth to this happines is so stiepe (in my mind) that (I beleaue) it will be much a do to gete to it. The L. Gaspar said: I beleaue it be harde to gete vp for men, but vnpossible for women. The L. Emilia laughed and said: If ye fall so often to offende vs, I promise you, ye shall be no more forgiuen. The L. Gaspar answered: It is no offence to you, in saiynge, that womens soules be not so pourged from passions as mens be, nor accustomed in be∣houldinges, as M. Peter hath said, is necessary for them to be, that will tast of the heauenly loue. Therefore it is not read that euer woman hath had this grace: but ma∣nie men haue had it, as Plato, Socrates, Plotinus, and manie other: and a numbre of our holye fathers, as Saint Francis, in whom a feruent spirite of loue imprinted the most holie seale of the fiue woundes. And nothinge but the vertue of loue coulde hale vp Saint Paul the Apostle to the sight of those secretes, which is not lawfull for man to speake of: nor show Saint Stephan the heauens open. Here answered the L. Iulian: In this point men shall nothinge passe women, for Socrates him selfe do∣eth confesse that all the misteries of loue which he knew, were oped vnto him by a woman, which was Diotima.

Diotima. And the Aungell that with the fire of loue imprinted the fiue woundes in Saint Francis, hath also made some women woorthy of the same print in our age. You must remembre moreouer that S. Mari Magdalen had manye faultes forgeuen her, bicause she loued muche: and perhappes with no lesse grace then Saint Paul, was she manye times through Aungelyke loue haled vp to the thirde heauen. And manye other (as I showed you yester∣daye more at large) that for loue of the name of Chryst•• haue not passed vpon lief, nor feared tourmentes, nor any other kinde of death how terrible and cruell euer it were. And they were not (as M. Peter wyll haue his Courtier to be) aged, but soft and tender maidens, and in the age, when he saith that sensuall loue ought to be borne with∣al in men. The L. Gaspar began to prepare himself to speake, but the Dutchesse, Of this (quoth shee) let M. Peter be iudge, and the matter shal stand to his verdite, whether women be not as meete for heauenlie loue▪ as men. But bicause the pleade beetweene you may happen be to longe, it shall not be a∣misse to deferr it vntill to morow. Nay, to nyght, quoth the L. Cesar Gonzaga. And how can it be to night, quoth the Dutchesse? The L. Cesar answered: Bicause it is daye alreadye, and showed her the light that beegane to entre in at the cliftes of the windowes, Then euerie man arrose vpon his feete with much wonder, bicause they had not thaught that the reaso∣ninges had lasted l••nger then the accustomed wont, sauinge onelye that they were beegon much later, and with their pleasantnesse had deceiued so the Lordes mindes, that they wist not of the going away of the houres. And not one of them felt any heauinesse of slepe in his eyes, the which often happeneth whan a man is vp after his accus∣tomed houre to go to bed. Whan the windowes then were opened on the side of the Palaice that hath his prospect toward the high to•• of Mount Catri, they saw alr••die risen in the East a faire morninge like vnto the coulour of roses, and all sterres void••d, sauinge onelye the sweete Gouernesse of the heauen▪ Uenus, whiche keapeth the boundes of the nyght and the day, from whiche appeered to blowe a sweete blast, that filling the aer with a bytinge cold, begane to quic∣ken the tunable notes of the prety birdes, emong the hushing woodes

of the hilles at hande. Wherupon they all, takinge their leaue with reuerence of the Dutchesse, departed toward their lodginges without torche, the light of the day sufficing. And as they were now passing out at the great chambre doore, the L. Generall tourned hym to the Dutches, and said: Madam, to take vp the variance beetweene the L. Gaspar and the L. Iulian, we will assemble this night with the iudge sooner then we did yester∣daye. The Lady Emilia answered, vpon con∣dicion, that in case my L. Gaspar wyll ac∣cuse women, and geue them (as his wont is) some false re∣porte, he wil also put vs in suretye to stand to triall, for I recken him a waueringe starter.

The ende of Castilios bookes of the Courtyer.

Notes

• L. Gaspar Pal∣l••uicin.
• L. Cesar Gon∣zaga.
• M. Robert of Bari.
• The promo∣tinge of cer∣tein mentio∣ned in the bookē.
• L. Eleono Gonzaga Dut. of Vr∣bin.
• Thinges good.
• Dastardli∣nesse.
• The ende of a Courtier.
• The floure of courtlines
• The frute of it.
• Well doinge.
• Lies en∣gender ignorance and self le••king.
• Enemies.
• Friendes
• Flattery.
• Great men.
• Images of horri∣ble great∣nesse.
• Igno∣rance of rules.
• Princis of olde time were refourma∣ble.
• Images in the ho∣nour of men.
• Fable of Epime∣theus.
• Uertues may be learned.
• A diffe∣rence bee∣twene that a man hath by nature and by custome.
• Uertue.
• Uice.
• True plea∣sure.

  True sorow.
• True know∣leage.
• Reason,
• Incontinēcy.
• Continency.
• Ignorance.
• Reason.
• Temperance
• True manli∣nesse.
• Iustice.
• Stoutnesse of courage.
• Wisdome.
• The way to gouern well.
• The reigne of a good Prince.
• Libertye.
• Three kindes of wayes to rule.
• Two kindes of wayes to beare swinge.
• How good men be to be ruled.
• A kinge.
• God the defendour of good Princis.
• A good Prince an Image of God.
• The li•••• of the kinge a•• lawe to the ••••••∣ple.
• Bias say∣inge.
• Authoriti∣es disclose vices.
• Tirānes.
• Clea••••••▪
• Vita con∣••emplati∣••••.
• Vita ••••••i∣ua.
• How to trade peo∣ple.
• A custome among the Scythes.
• Greate high square sto∣nes smal∣ler and small••r vn¦to the top.
• Why Princis should make their peo∣ple war∣like.
• The ende of the lawes.
• Manlinesse.
• Steadfast∣nesse.
• Rest.
• Hugions ••reat ••ones steeple wise▪
• Reason.
• Appetite.
• Cherishing of the bo••ye.
• A counsell o•• noble men.
• A counsell of the commons
• Cares in a Prince.
• Godly affec∣tio••s.
• To loue his Country and people.
• Equalitye.
• Partialitye
• To much welth.
• ••ow to ordre his citizins▪
• Alteracion of ••••ate.
• Extortion of the higher powe••s.
• Lacke of wis¦dome in prin∣cis.
• That the e∣uell were not great.
• Il customes
• Goodes of the minde, of the bodye and of fortune.
• Not the mul∣titude, but the woorthy.
• Markq. of mantua.
• S. Peters church.
• Beluedere.
• The great A∣lexande••
• Plutar.
• Athos a hill in thracia of a ••on∣derfull height.
• Tirānes monstres.
• Alexander profited the van∣quished.
• Xer••e••.
• King Francis the first.
• Kinge Henry the VIII.
• The Em∣perour Charles the v.
• 〈◊〉〈◊〉 ••m••ng Kinges.
• Libera••i∣tye.
• Know∣leage.
• Uertue in the mid¦dle.
• Extremi∣ties, vices
• A good Prince a good go∣uernour.
• Mistrus∣tinge.
• The Prince towarde hys subiec¦tes.
• Citye.
• Mar∣chaūt men Houskee∣pinge.

  Superflu∣ous thin∣ges.
• Excesse of women.
• Good Princes verye scant.
• L. Fride∣rick Gon∣zaga Duke of Man∣tua.
• This ende of the Courtier serueth also for a Gen∣til woman with her Lady.
• Virtue in a••∣tio••e.
• The ende of the Courtier▪ harde.
• He rebuked Alexander for beeinge woorship∣ped as a god, and therfore died vpon the rack. ••. Curt. lib. 8.
• The Cour∣tier oughte not to ••••rue the wicked
• The Courti∣er a louer.
• Olde men may loue without sclaunder.
• What loue is.
• Know∣leage.
• Coueting
• Sense.
• Reason.
• Under∣standinge.
• Beawtie.
• The face.
• In pos∣sessing the body beawtie is not enioied
• They that loue sen∣suallye.
• Properti∣es of lo∣uers.
• Beawtie
• A notable Poet whi∣che lost his sight for writing a∣gainst He∣lena and recanting, had his sight resto∣red him a∣gain.
• Iudgment by the face.
• Beawtie.
• Foulnesse.
• De Orat. lib. 3
• The worlde.
• The heauen.
• The earth.
• The sonne.
• The moone.
• The planet∣tes.
• Man.
• Aristo••
• S. Ph••si••▪
• Foules.
• Trees.
• Shippes.
• Buildinges.
• The rouffe of houses.
• Sense.
• Reason.
• Beawtye seuered fro•• the body is most perfect.
• •• kisse.
• Heauenly beawtie.
• A moun¦teign be∣tweene Thessalia and Ma∣cedonia where is the sepul∣chre of Hercules.
• The poe∣tes feigne to be the meate and drinke of the God∣••••s.