part I

know as much about it now, as I did before you propounded them. Still I remember having heard them several times before also from the friars to whom I made confession, and who called them ‘the circumstances,’ I think.”

Then messer Federico laughed and said:

“If you remember rightly, the Count declared last evening that the Courtier’s chief business should be that of arms, and spoke at length about the way in which he ought to practise it; therefore we will not repeat this. Yet among our rules we may also lay it down that when our Courtier finds himself in a skirmish or action or battle, or in other such affairs, he ought to arrange discreetly to withdraw from the crowd, and to perform those glorious and brave deeds that he has to do, with as little company as he can, and in sight of all the noblest and most respected men in the army, and especially in the presence and (if it is possible) before the very eyes of his king or of the prince whom he serves; for in truth it is very proper to make the most of one’s good deeds. And I think that just as it is wrong to seek false and unmerited renown, so it is wrong also to defraud oneself of the honour that is one’s due, and not to seek that praise which alone is the true reward of worthy effort.

“And I remember having in my time known some men who were very stupid in this regard, although valiant, and who put their lives as much in danger to capture a flock of sheep, as to be the first to scale the walls of a beleaguered town; which our Courtier will not do if he bears in mind the motive that leads him into war, which should be honour only. And again if he happens to be playing at arms in public shows,—such as jousts, tourneys, stick-throwing, or any other bodily exercise,—mindful of the place and presence in which he is, he will contrive to be not less elegant and graceful than unerring with his weapons, and to feast the spectators’ eyes with all those things which he thinks may give him an added grace. He will take care that his horse is bravely caparisoned, that his attire becomes him, that his mottoes are appropriate and his devices clever, so that they may attract the eyes of the bystanders as the loadstone attracts iron. He will never be among the last to show themselves, knowing that the crowd and especially women gaze much more attentively upon the first than upon the last; for their eyes and minds, which at the start are eager for novelty and observe and are impressed by every trifle, are afterwards not only sated by repetition but even grow weary. Thus there was an excellent actor of ancient times, who for this reason always wished to be the first to perform his part in the play.

“So too, even in speaking of arms, our Courtier will have regard to the profession of those with whom he converses, and will govern himself accordingly,—speaking in one way with men and in another way with women. And if he wishes to touch on something that is to his credit, he will do so covertly, as if by chance in passing, and with the discreetness and caution that Count Ludovico expounded to us yesterday.

9.—“Does it not seem to you now, my lord Morello, that our rules may teach something? Does it not seem to you that our friend, of whom I was telling you a few days since, quite forgot with whom and why he was speaking, when to entertain a lady he had never seen before, he began his talk by telling her that he had slain so many men, and that he was a terrible fellow and knew how to handle a sword with both hands? Nor did he leave her until he had tried to explain to her how certain blows of the battle-axe ought to be parried when one is armed and how when unarmed, and to show the different ways of grasping the handle; so that the poor soul was on the rack, and thought the hour seemed a thousand years before she could send him off, almost fearing that he would slay her like the others. Such are the mistakes committed by those who pay no regard to the ‘circumstances,’ of which you say you heard from the friars.

“Next I say that of bodily exercises there are some that are almost never practised except in public,—such as jousts, tourneys, stick-throwing, and all the rest that have to do with arms. Hence when our Courtier has to take part in these, he must first contrive to be so well equipped in point of horses, weapons and dress, that he lacks nothing. And if he does not feel himself well provided with everything, let him on no account engage, for if he fails to do well, the excuse cannot be made that these things are not his business. Then he must carefully consider in whose presence he is seen and of what sort the company is, for it would not be seemly for a gentleman to honour a rustic festival with his presence, where the spectators and the company are of low degree.”

10.—Then my lord Gaspar Pallavicino said:

“In our Lombard country we do not make these distinctions. On the contrary, there are many young gentlemen who dance all day with peasants in the sun on holidays, and play with them at throwing the bar, wrestling, running and leaping. And I do not think it amiss, for there the rivalry is not of birth, but of strength and agility, wherein villagers are often quite a match for nobles; and this condescension seems to have in it a pleasant touch of generosity.”

Messer Federico replied:

“This dancing of yours in the sun pleases me not in any way, nor do I see what gain there is in it. But in my opinion whoever cares to wrestle or run or leap with peasants, ought to do so as a matter of practice and out of courtesy as we say, not in rivalry with them. And a man ought to be almost sure of winning; else let him not engage, because it is too unseemly and shameful a thing, and beneath his dignity, to see a gentleman vanquished by a peasant, and especially at wrestling. Hence I think it is well to abstain, at least in the presence of many, for the gain of beating is very small and the loss of being beaten is very great.

“The game of tennis also is nearly always played in public, and is one of those sports to which a crowd lends much distinction. Therefore I would have our Courtier practise this, and all the others except the handling of arms, as something that is not his profession, and let him show that he does not seek or expect praise for it, nor let him seem to devote much care or time to it, although he may do it admirably. Nor let him be like some men who delight in music, and in speaking with anyone always begin to sing under their breath whenever there is a pause in the conversation. Others always go dancing as they pass through streets and churches. Others, when they meet a friend in the piazza or anywhere else, at once put themselves in posture as if for fencing or wrestling, according to their favourite humour.”

Here messer Cesare Gonzaga said:

“A young cardinal we have in Rome does better than that; for out of pride in his fine bodily frame, he conducts into his garden all who come to visit him (even although he has never seen them before), and urgently presses them to strip to the doublet and try a turn with him at leaping.”

11.—Messer Federico laughed; then he went on:

“There are certain other exercises that can be practised in public and in private, like dancing; and in this I think the Courtier ought to have a care, for when dancing in the presence of many and in a place full of people, it seems to me that he should preserve a certain dignity, albeit tempered with a lithe and airy grace of movement; and although he may feel himself to be very nimble and a master of time and measure, let him not attempt those agilities of foot and double steps which we find very becoming in our friend Barletta, but which perhaps would be little suited to a gentleman. Yet in a room privately, as we are now, I think he may try both, and may dance morris-dances and brawls;[154] but not in public unless he be masked, when it is not displeasing even though he be recognized by all.

“Indeed there is no better way of displaying oneself in such matters at public sports, either armed or unarmed; because disguise carries with it a certain freedom and licence, which among other things enable a man to choose a part for which he feels himself qualified, and to use care and elaboration upon the chief point of the thing wherein he would display himself, and a certain nonchalance as to that which does not count,—which greatly enhances the charm: as for a youth to array himself like an old man, yet in easy dress so as to be able to show his vigour; a cavalier in the guise of a rustic shepherd or some other like costume, but with a perfect horse and gracefully bedecked in character;—because the mind of the spectators is quick to fill out the image of that which is presented to the eyes at first glance; and then seeing the thing turn out much better than the costume promised, they are amused and delighted.

“But in these sports and shows where masks are worn, it would not be seemly for a prince to try to enact the part of a prince, because that pleasure which the spectators find in novelty would be in great measure lacking, since it is news to no one that the prince is the prince; and he, conscious that besides being the prince he is trying to play the prince, loses the freedom to do all those things that are beneath a prince’s dignity. And if there were any contest in these sports, especially with arms, he might even make men think that he chose to impersonate a prince in order not to be beaten but spared by others; moreover were he to do in sport the same that it behooves him to do in earnest upon occasion, he would deprive his own proper action of dignity, and make it almost seem as if that too were sport. But at such times, if the prince lays aside his character of prince, and mingles equally with his inferiors yet in such fashion as to be recognizable, by renouncing his own rank he attains a higher one, in that he prefers to excel the rest not by authority but by merit, and to show that his worth is not enhanced by the fact that he is a prince.

12.—“I say then that in these martial sports the Courtier ought to use the like discretion, according to his rank. In horseback vaulting too, in wrestling, running and leaping, I should be well pleased to have him shun the vulgar crowd, or at most let himself be very rarely seen; for there is not on earth a thing so excellent but the ignorant will tire of it and hold it of small account, if they see it often.

“As to music I hold the same opinion: hence I would not have our Courtier behave like many, who are no sooner come anywhere (even into the presence of gentlemen with whom they have no acquaintance), than without waiting to be urged they set about doing what they know and often what they do not know; so that it seems as if they had come only for the purpose of showing themselves, and had that for their chief profession. Therefore let the Courtier resort to music as a pastime and almost unwillingly, and not before vulgar people nor very many. And although he may know and understand that which he is doing, in this too I would have him hide the study and pains that are necessary in everything one would do well, and seem to value this accomplishment lightly in himself, but by practising it admirably make others value it highly.”

13.—Then my lord Gaspar Pallavicino said:

“There are many kinds of music, vocal as well as instrumental: therefore I should like to hear which is the best of all, and at what time the Courtier ought to perform it.”[155]

Messer Federico replied:

“I regard as beautiful music, to sing well by note, with ease and in beautiful style; but as even far more beautiful, to sing to the accompaniment of the viol,[156] because nearly all the sweetness lies in the solo part, and we note and observe the fine manner and the melody with much greater attention when our ears are not occupied with more than a single voice, and moreover every little fault is more clearly discerned,—which is not the case when several sing together, because each singer helps his neighbour. But above all, singing to the viol by way of recitative seems to me most delightful, which adds to the words a charm and grace that are very admirable.

[Illustration]

ELISABET DE GONZAGA FELTRIA “My Lady Duchess”

EMILIA “My Lady Emilia”

MARGARITA DE GONZAGA “Madonna Margarita”

FRANC^O M^A “My Lord Prefect”

JULIANO DE MEDICI “My Lord Magnifico”

AUTOGRAPH SIGNATURES OF INTERLOCUTORS

From negatives, made by Premi and by Signor Lanzoni, from originals preserved in the Royal State Archives at Mantua and selected by the Director, Signor Alessandro Luzio.

“All keyed instruments also are pleasing to the ear, because they produce very perfect consonances, and upon them one can play many things that fill the mind with musical delight. And not less charming is the music of the stringed quartet, which is most sweet and exquisite. The human voice lends much ornament and grace to all these instruments, with which I would have our Courtier at least to some degree acquainted, albeit the more he excels with them, the better,—without troubling himself much with those that Minerva forbade to Alcibiades, because it seems that they are ungraceful.[157]

“Then, as to the time for enjoying these various kinds of music, I think it is whenever a man finds himself in familiar and beloved companionship and there are not other occupations. But above all it is fitting where ladies are present, because their aspect fills the listener’s heart with sweetness, renders it more sensitive to the tenderness of the music, and quickens the musician’s soul.

“As I have already said, it pleases me well that we should avoid the crowd, and especially the ignoble crowd. But discretion must needs be the spice of everything, for it would be quite impossible to foresee all the cases that occur; and if the Courtier rightly understands himself, he will adapt himself to the occasion and will perceive when the minds of his hearers are disposed to listen and when not. He will take his own age into account: for it is indeed unseemly and unlovely in the extreme to see a man of any quality,—old, hoary and toothless, full of wrinkles,—playing on a viol and singing in the midst of a company of ladies, even though he be a passable performer. And the reason of this is that in singing the words are usually amourous, and love is a ridiculous thing in old men,—albeit it is sometimes pleased among its other miracles to kindle frozen hearts in spite of years.”

14.—Then the Magnifico replied:

“Do not deprive old men of this pleasure, messer Federico; for in my time I have known old men who had right perfect voices and hands very dexterous upon their instruments, far more than some young men.”

“I do not wish,” said messer Federico, “to deprive old men of this pleasure, but I do wish to deprive you and these ladies of the pleasure of laughing at such folly. And if old men wish to sing to the viol, let them do so in secret and only to drive from their minds those painful thoughts and grievous troubles with which our life is filled, and to taste that rapture which I believe Pythagoras and Socrates found in music.[158] And even although they practise it not, by somewhat accustoming their minds to it they will enjoy it far more when they hear it than a man who knows nothing of it. For just as the arms of a smith, who is weak in his other members, become stronger by exercise than those of another man who is more robust but unaccustomed to use his arms,—in like manner ears practised in harmony will perceive it better and more speedily and will appreciate it with far greater pleasure, than others, however good and sharp they be, that are not versed in the varieties of musical consonance; because these modulations do not penetrate ears unused to hearing them, but pass aside without leaving any savour of themselves; albeit even the beasts have some enjoyment in melody.

“This then is the pleasure it is fitting old men should take in music. I say the like of dancing, for in truth we ought to give up these exercises before our age forces us to give them up against our will.”

Here my lord Morello replied with a little heat:

“So it is better to exclude all old men, and to say that only young men have a right to be called Courtiers.”

Then messer Federico laughed, and said:

“You see, my lord Morello, that they who like these things strive to seem young when they are not, and hence they dye their hair and shave twice a week.[159] And this is because nature silently tells them that such things are proper only to the young.”

All the ladies laughed, for each one of them felt that these words fitted my lord Morello; and he seemed rather stung by them. Messer Federico soon continued:

15.—“But there are many other ways of entertaining ladies that are proper to old men.”

“What are they?” said my lord Morello. “Telling stories?”

“That is one,” replied messer Federico. “But as you know, every age brings its own thoughts with it, and has some peculiar virtue and some peculiar vice. Thus, while old men are ordinarily more prudent than young men, more continent and wiser, so too they are more garrulous, miserly, querulous and timid; they are always scolding about the house, harsh to their children, and wish everyone to follow their way. And on the contrary young men are spirited, generous, frank, but prone to quarrel, voluble, loving and hating in an instant, eager in all their pleasures, unfriendly to him who counsels well.

“But of all ages, that of manhood is the most temperate, because it has left the faults of youth behind and has not yet reached those of old age. Being placed then at the two extremes, young and old must needs learn from reason how to correct the faults that nature implants in them. Thus, old men ought to guard against much self-praise and the other evil habits that we have said are peculiar to them, and to use that prudence and knowledge which they have gained from long experience, and to be like oracles consulted of all men; and in telling what they know, they ought to have the grace to speak to the point and temper the gravity of their years with a certain mild and sportive humour. In this way they will be good Courtiers, enjoy their intercourse with men and with ladies, and be always welcome,—without singing or dancing; and when need arises they will display their worth in affairs of importance.

16.—“Let young men use this same care and judgment, not indeed in copying old men’s ways,—for that which befits the one would not at all befit the other, and we are wont to say that over wisdom is a bad sign in the young,—but in correcting their own natural faults. Hence I greatly like to see a youth, and especially when handling weapons, who has a touch of the grave and taciturn; who is master of himself, without those restless manners which are often seen at that age; because such youths seem to have a certain something in them above the rest. Moreover this quietness of manner has in it a kind of impressive boldness, because it seems the result not of anger but of judgment, and governed more by reason than by passion. This is nearly always found in all men of high courage, and we see it also among those brute animals that have more nobility and strength than their fellows,—as in the lion and the eagle.

“Nor is this strange; for an impetuous and sudden movement,—which without words or other signs of wrath abruptly bursts with all its force at once from the quiet that is its contrary, as it were like the discharge of a cannon,—is far more violent and furious than that which increases by degrees and grows hotter little by little. Therefore they who talk much and move about and cannot stand still, when they have an enterprise on foot, seem thus to exhaust their powers; and as our friend messer Pietro Monte well says, they act like boys who sing from fear when they walk at night, as if to keep up their courage by their singing.

“Again, just as calm and thoughtful youthfulness is very praiseworthy in a young man, because the levity which is the fault peculiar to his age seems to be tempered and corrected,—so in an old man a green and lively old age is to be highly esteemed, because his stoutness of heart seems to be so great as to warm and strengthen his feeble and chill years, and to keep him in that middle state which is the best part of our life.

17.—“But in brief not even all these qualities in our Courtier will suffice to win universal favour of lords, cavaliers and ladies, unless he has also a gentle and amiable manner in daily talk. And I verily believe it to be difficult to give any rule for this, because of the infinite variety of things that arise in conversation, and because among all the men on earth no two are found who have minds quite alike. So whoever has to prepare himself for conversation with many, must needs be guided by his own judgment, and distinguishing the differences between one man and another, must daily change his style and method according to the character of the person with whom he has to converse. Nor could I for my part give other rules in this matter than those already given, which our friend my lord Morello has learned at the confessional from his youth up.”

Here my lady Emilia laughed, and said:

“You shirk labour too much, messer Federico. But you shall not succeed, for you must talk on until it is time to go to bed.”

“And what, my Lady, if I have nothing to say?” replied messer Federico.

“There you shall show your wit,” said my lady Emilia. “And if what I once heard be true, that there was a man so clever and eloquent that he did not lack material to write a book in praise of a fly, others in praise of the fourth day ague, and another in praise of baldness,—will you also not have the courage to find something to say about Courtiership for one evening?”[160]

“We have already said enough about it to make two books,” replied messer Federico. “But since my excuse is of no avail, I will talk until you think I have fulfilled, if not my duty, at least the limit of my powers.

18.—“I think that the conversation which the Courtier ought most to try in every way to make acceptable, is that which he holds with his prince; and although this word ‘conversation’ implies a certain equality that seems impossible between a lord and his inferior, yet we will call it so for the present. Therefore, besides daily showing everyone that he possesses the worth we have already described, I would have the Courtier strive, with all the thoughts and forces of his mind, to love and almost to adore the prince whom he serves, above every other thing, and mould his wishes, habits and all his ways to his prince’s liking.”

Without waiting for more, Pietro da Napoli here said:

“We already have enough Courtiers of this kind, for methinks you have in a few words described for us a noble flatterer.”

“You are much in errour,” replied messer Federico; “for flatterers love neither their prince nor their friends, which I tell you I wish chiefly in our Courtier.

“Moreover it is possible without flattery to obey and further the wishes of him we serve, for I am speaking of those wishes that are reasonable and right, or of those that in themselves are neither good nor evil, such as would be a liking for play or a devotion to one kind of exercise above another. And I would have the Courtier bend himself to this even if he be by nature alien to it, so that on seeing him his lord shall always feel that he will have something agreeable to say; which will come about if he has the good judgment to perceive what his prince likes, and the wit and prudence to bend himself thereto, and a deliberate purpose to like that which perhaps he by nature dislikes. And adopting these precautions, he will never be out of humour or melancholy before his prince, nor so taciturn as many are who seem to bear a grudge against their patrons, which is a truly odious thing. He will not be given to evil speaking, especially against his own lords; which often happens, for in courts there seems to rage a fury[161] of such sort that those who have been most favoured by their lord and have been raised to eminence from the lowest state, are always complaining and speaking ill of him; which is unseemly not only in such as these, but even in those who chance to have been ill used.

“Our Courtier will show no foolish presumption; he will not be a bearer of evil tidings; he will not be thoughtless in sometimes saying things that offend instead of pleasing as he intends. He will not be obstinate and disputatious, as some are who seem to delight in nothing but to be troublesome and disagreeable like flies, and who make a point of spitefully contradicting everyone without discrimination. He will not be an idle or untruthful tattler, nor a boaster nor pointless flatterer, but modest and reserved, always and especially in public showing that reverence and respect which befit the servant towards the master; and he will not behave like many, who on meeting any great prince, with whom if only they have spoken but once, press forward with a certain smiling and friendly look, as if they wished to caress an equal or show favour to an inferior.

“He will very rarely or almost never ask anything of his lord for himself, lest his lord, being reluctant to deny it to him directly, may sometimes grant it with an ill grace, which is much worse. Even in asking for others he will choose his time discreetly and ask proper and reasonable things; and he will so frame his request, by omitting what he knows may displease and by skilfully doing away with difficulties, that his lord shall always grant it, or shall not think him offended by refusal even if it be denied; for when lords have denied a favour to an importunate suitor, they often reflect that he who asked it with such eagerness, must have desired it greatly, and so having failed to obtain it, must feel ill will towards him who denied it; and believing this, they begin to hate the man and can never more look upon him with favour.

19.—“He will not seek to intrude unasked into his master’s chamber or private retreats, even though he be of great consequence; for when great lords are in private, they often like a little liberty to say and do what they please, and do not wish to be seen or heard by any who may criticise them; and it is very proper. Hence I think those men do ill who blame great lords for consorting privately with persons who are of little worth save in matters of personal service, for I do not see why lords should not have the same freedom to relax their minds that we fain would have to relax ours. But if a Courtier accustomed to deal with important matters, chances to find himself in private with his lord, he must put on another face, postpone grave concerns to another place and time, and give the conversation a cast that shall amuse and please his lord, so as not to disturb that repose of mind of which I speak.

“In this however, as in everything else, let him above all take care not to weary his lord, and let him wait for favours to be offered him rather than angle for them so openly as many do, who are so greedy that it seems as if they must die if they do not get what they seek; and if they happen to meet any disfavour or to see others favoured, they suffer such anguish that they can in no wise hide their envy. Thus they make everyone laugh at them, and often are the cause that leads their master to bestow favour on the first comer simply to spite them. Then again, if they find themselves in at all more than common favour, they become so intoxicated by it that they stand palsied[162] with joy, and seem not to know what to do with their hands and feet, and they can hardly keep from calling on the company to come and see and congratulate them as upon something to which they are quite unused.

“Of such sort I would not have our Courtier. I am quite willing that he should like favours, but not that he should value them so highly as to seem unable to do without them. And when he receives them, let him not seem unused or strange to them, or marvel that they are offered him; nor let him refuse them, as some do who refrain from accepting them out of mere ignorance, and thus seem to the bystanders to be conscious of not deserving them.

“Yet a man ought always to be a little more backward than his rank warrants; to accept not too readily the favours and honours that are offered him; and to refuse them modestly, showing that he values them highly, yet in such fashion as to give the donor cause to offer them again with far more urgency. For the greater the reluctance with which they are accepted, the more highly will the prince who gives them think himself esteemed, and the benefit that he bestows will seem the greater, the more the recipient seems to prize it and to hold himself honoured by it. Moreover these are the true and solid favours that make a man esteemed by those who see him from without; for, being unsought, they are assumed by everyone to be the reward of true worth, the more so when they are accompanied by modesty.”

20.—Then messer Cesare Gonzaga said:

“Methinks you have stolen this passage from the Evangelist, where he says: ‘When thou art bidden to a wedding, go and sit down in the lowest room; that when he that bade thee cometh, he may say: Friend, go up higher: and thus shalt thou have honour in the presence of them that sit at meat with thee.’”[163]

Messer Federico laughed, and said:

“It were too great sacrilege to steal from the Evangelist; but you are more learned in Holy Writ than I thought;” then he went on: “You see what great danger those men sometimes run who boldly begin conversation before a lord without being invited; and to put them down, the lord often makes no reply and turns his head another way, and even if he replies to them, everyone sees that he does it with an ill grace.

[Illustration]

BALDESAR CASTIGLIONE

CESAR DE GONZAGA

LUDOVICO CANOSSA

PIETRO BEMBO

BERNARDO DE BIBBIENA

AUTOGRAPH SIGNATURES OF THE AUTHOR AND OF FOUR OF HIS FRIENDS

From negatives, made by Premi and by Signor Lanzoni, from originals preserved in the Royal State Archives at Mantua and selected by the Director, Signor Alessandro Luzio.

“To have the favour of princes, then, there is no better way than to deserve it. And when we see another man who is pleasing to a prince for any reason, we must not think to reach the same height ourselves by imitating him, for all things are not proper to all men. Thus there will sometimes be found a man who by nature is so ready at jesting that whatever he may say carries laughter with it, and he seems to have been born solely for that; and if another man, who has a sober habit of mind (however excellently endowed) tries to do the like, it will fall so cold and flat as to disgust those who hear him, and he will prove exactly like that ass who tried to copy the dog by frolicking with their master.[164] Hence every man must understand himself and his own powers, and govern himself accordingly, and consider what things he ought to imitate, and what things he ought not.”

21.—Here Vincenzo Calmeta said:

“Before you go on, if I heard aright I think you said awhile ago that the best way to win favours is to deserve them, and that the Courtier ought to wait for them to be offered him rather than ask for them presumptuously. I greatly fear this rule is little to the purpose, and I think experience very clearly teaches us the contrary. For to-day very few are favoured by their lords, save the presumptuous; and I know you can give good testimony as to some, who on finding themselves in small favour with their princes, have made themselves acceptable solely by their presumption. While as for those who have risen through modesty, I for my part do not know any, and I even give you time to think about it and believe you will find few. And if you consider the court of France, which is to-day one of the noblest in Christendom, you will find that all men who have universal favour there are somewhat presumptuous, and not only towards one another but towards the king himself.”

“Now do not say that,” replied messer Federico; “for in France there are very modest and courteous gentlemen. It is true that they behave with a certain freedom and unceremonious familiarity, which are proper and natural to them; and therefore it ought not to be called presumption, because in this very manner of theirs, whilst they deride and make sport of the presumptuous, yet they rate highly those who seem to them to have worth and modesty.”

Calmeta replied:

“Look at the Spaniards, who it seems are our masters in Courtiership, and consider how many you will find who are not very presumptuous with ladies and with gentlemen; and even more so than the French, because at first sight they show the greatest modesty. And in this they are truly clever, for as I said, the princes of our time all favour only those who have such manners.”

22.—Then messer Federico replied:

“I will by no means suffer you, messer Vincenzo, to cast this reproach upon the princes of our time. For indeed there are also many who love modesty, which I do not however say alone suffices to make a man acceptable; but I do say that when united to high worth, it greatly honours its possessor. And although it be silent about itself, praiseworthy deeds speak aloud and are far more admirable than if they were accompanied by presumption and rashness. I will not indeed deny that there are many presumptuous Spaniards, but I say that those who are much esteemed are as a rule very modest.

“Again, there are also some men who are so reserved that they shun human company beyond reason, and so far exceed a certain limit of moderation that they come to be regarded as either too timid or too proud. For these I have no praise, nor would I have modesty so dry and arid as to become clownishness; but let the Courtier be fluent on occasion, and prudent and sagacious in discussing statecraft, and let him have the good sense to adapt himself to the customs of the nations where he finds himself; then in lesser matters let him be agreeable and speak well about everything.

“But above all, he should make for right; not envious, not evil-tongued: nor let him ever bring himself to seek grace or favour by foul ways or dishonourable means.”

Then Calmeta said:

“I assure you that all other ways are more uncertain and longer than this one which you censure. For to repeat, princes at the present day love only those who tread that path.”

“Say not so,” then replied messer Federico, “for that would be too clear an argument that the princes of our time are all vicious and wicked,—which is not true, since several good ones are to be found. But if our Courtier should chance to find himself in the service of one who is vicious and malign, let him depart as soon as he discovers it, lest he suffer that keen anguish which all good men feel who serve the wicked.”

“We must needs pray God,” replied Calmeta, “to send us good masters, for when we have them, we are forced to endure them such as they are; because an infinity of reasons constrain a gentleman not to leave the patron he has once begun to serve; but the misfortune consists in beginning to serve a bad patron, and Courtiers in this condition are like those unhappy birds that are hatched in a gloomy valley.”

“It seems to me,” said messer Federico, “that duty ought to outweigh all other reasons. And provided a gentleman does not leave his patron when at war or in adversity,—lest he be thought to have done so to better his fortunes or because he feared that he might lack opportunity for gain,—I think that at any other time he rightly may and ought to leave a service that is like to disgrace him before all good men; for everyone assumes that whoever serves the good is good, and that whoever serves the wicked is wicked.”

23.—Then my lord Ludovico Pio said:

“I should like to have you clear a doubt that is in my mind; that is, whether a gentleman in the service of a prince is bound to obey him in all things that he commands, even if they be dishonourable and infamous.”

“In dishonourable things we are not bound to obey any man,” replied messer Federico.

“And how,” returned my lord Ludovico, “if I am in the service of a prince who uses me well and trusts to my doing for him all that can be done, commanding me to go kill a man or do anything else you please,—ought I to refuse to do it?”

“You ought,” replied messer Federico, “to obey your lord in all things that are advantageous and honourable to him, not in those that bring him injury and disgrace. Therefore if he were to command you to commit an act of treachery, not only would you not be bound to do it, but you would be bound not to do it,—both for your own sake and for the sake of not being a minister to your lord’s disgrace. True it is that many things which are evil seem at first sight good, and many seem evil and yet are good. Hence in our lords’ service it is sometimes permitted to kill not one man but ten thousand, and to do many other things that would seem evil to a man who did not rightly consider them, and yet are not evil.”

Then my lord Gaspar Pallavicino replied:

“On your faith, I pray you discuss this a little, and teach us how the really good can be distinguished from that which only seems so.”

“Pardon me,” said messer Federico; “I am unwilling to enter upon that, for there would be too much to say; but let the whole matter be left to your own wisdom.”

24.—“At least clear another doubt for me,” returned my lord Gaspar.

“And what doubt?” said messer Federico.

“It is this,” replied my lord Gaspar. “I should like to know,—my lord having charged me exactly what I must do in an enterprise or any other business whatever, if I being engaged upon it think that my doing more or less or otherwise than I was charged, may make the affair turn out better and more advantageously for him who gave me the task,—whether I ought to govern myself by the original plan without exceeding the limits of my command, or on the contrary to do that which seems to me better.”

Then messer Federico replied:

“In this I should give you the precept and example of Manlius Torquatus (who in like case slew his son, from too stern a sense of duty), if I thought he deserved much credit, which I do not.[165] And yet I dare not blame him against the verdict of so many centuries. For without doubt it is a very perilous thing to deviate from our superiors’ commands, relying more on our own judgment than on theirs whom we ought in reason to obey; because if our expectation fails and the affair turns out ill, we run into the errour of disobedience and ruin that which we have to do, without any possibility of excuse or hope of pardon. On the other hand, if the affair turns out according to our wish, we must give the credit to fortune and be content at that. Moreover in this way a fashion is set of rating the commands of our superiors lightly; and following the example of one man who happened to succeed and who perhaps was prudent and had reasoned well and been aided by fortune too,—a thousand other ignorant featherheads will make bold to do as they please in the most important matters, and for the sake of showing that they are sagacious and have authority, to deviate from their masters’ commands; which is a very evil thing and often the cause of numberless mistakes.

“But I think that in such a case the man whom it concerns ought to consider carefully, and as it were to place in the balance the profit and advantage that he stands to win by acting contrary to orders, in case his design turns out according to his hopes; and on the other hand to weigh the evil and disadvantage that will accrue if the affair chances to turn out ill through his disobedience of orders. And if he finds the damage in case of failure to be greater and more serious than the gain in case of success, he ought to restrain himself and carry out his orders to the letter; while on the contrary if the gain in case of success is like to be more serious than the damage in case of failure, I think he may properly venture to do that which his reason and judgment dictate, and somewhat disregard the very letter of his orders,—so as to

## act like good merchants, who to gain much risk little, but never risk

much to gain little.

“I strongly approve of the Courtier’s observing above all the character of the prince whom he serves, and of his governing himself accordingly: for if it be severe, as is the case with many, I should never advise anyone who was my friend to change one jot the order given him; lest that might befall him which is recorded as having befallen a master engineer of the Athenians, to whom Publius Crassus Mucianus,[166] when he was in Asia and wished to besiege a fortified place, sent to ask for one of two ship’s masts that he had seen at Athens, in order to make a ram wherewith to batter down the wall, and said he wished the larger one. Being very intelligent, the engineer knew that the larger mast was unsuitable for the purpose, and as the smaller one was easier to transport and better adapted for making the machine in question, he sent it to Mucianus. The latter, hearing how things had gone, sent for the poor engineer, asked why he had disobeyed his orders, and refusing to listen to any excuse from him, caused him to be stripped naked and so flogged and scourged with rods that he died, because it seemed to Mucianus that instead of obeying, the man had tried to offer advice. So we had best use great caution with these rigourous men.

25.—“But now let us leave this subject of intercourse with princes, and come to conversation with our equals or with those that are nearly so: for we must pay heed to this also, since it is universally more practised and a man more often finds himself engaged in it than in conversation with princes.

“There are however some simpletons, who, even in the company of the best friend they have in the world, on meeting a man who is better dressed, at once attach themselves to him, and then if they happen on one still better dressed, they do the like to him. And later, when the prince is passing through the squares or churches or other public places, they elbow their way past everyone until they reach his side: and even if they have naught to say to him, they still must talk, and go on babbling, and laugh and clap their hands and head, to show they have business of importance, so that the crowd may see them in favour. But since these fellows deign to speak only with their lords, I would not have us deign to speak of them.”

26.—Then the Magnifico Giuliano said:

“As you have mentioned those who are so fond of the company of well dressed men, I should like you to show us, messer Federico, in what manner the Courtier ought to dress, and what costume is suitable to him, and in what way he ought to govern himself in all matters of bodily adornment. For in this we find an infinite variety: some who dress after the French fashion, some after the Spanish, some who wish to appear German; nor is there lack of those who even dress after the style of Turks: some who wear their beards, some not. Hence in this medley it were well to know how to choose the best.”

Messer Federico said:

“Indeed I should not know how to give a precise rule about dress, except that a man ought to follow the custom of the majority; and since (as you say) this custom is so various, and the Italians are so fond of arraying themselves after foreign fashions, I think every man may dress as he pleases.

“But I do not know by what fate it happens that Italy has not, as it was wont to have, a costume that should be recognized as Italian: for although the putting of these new fashions into use may have made the former ones seem very rude, yet the old ones were perhaps a badge of freedom, as the new ones have proved an augury of servitude, which I think is now very clearly fulfilled.[167] And as it is recorded that when Darius had the Persian sword which he wore at his side fashioned after the Macedonian style, the year before he fought with Alexander, this was interpreted by the soothsayers to signify that they into whose fashion Darius had transformed his Persian sword, should come to rule over Persia.[168] So our having changed our Italian garb for that of strangers seems to signify that all those for whose garb we have exchanged our own must come to conquer us: which has been but too true, for there is now left no nation that has not made us its prey: so that little more is left to prey upon, and yet they do not cease preying upon us.

27.—“But I do not wish to touch on painful subjects. Therefore it will be well to speak of our Courtier’s clothes; which I think, provided they be not out of the common or inappropriate to his profession, may do very well in other respects if only they satisfy him who wears them. True it is that I for my part should not like them to be extreme in any wise, as the French are sometimes wont to be in over amplitude, and the Germans in over scantiness,—but as they both are, only corrected and improved in form by the Italians. Moreover I always like them to tend a little towards the grave and sober rather than the gay. Thus I think black is more suitable for garments than any other colour is; and if it is not black, let it at least be somewhat dark. And this I say of ordinary attire, for there is no doubt that bright and cheerful colours are more suitable over armour, and for gala use also dress may be fringed, showy and magnificent; likewise on public occasions, such as festivals, shows, masquerades, and the like. For such garments carry with them a certain liveliness and gaiety that accord very well with arms and sports. But for the rest I would have our Courtier’s dress display that sobriety which the Spanish nation greatly affect, for things external often bear witness to the things within.”

Then messer Cesare Gonzaga said:

“This would give me little concern, for if a gentleman is of worth in other things, his attire will never enhance or lessen his reputation.”

“You say truly,” replied messer Federico. “Yet what one of us is there, who, on seeing a gentleman pass by with a garment on his back quartered in divers colours, or with a mass of strings and knotted ribbons and cross lacings, does not take him for a fool or a buffoon?”

“Neither for a fool,” said messer Pietro Bembo, “nor for a buffoon would he be taken by anyone who had lived any time in Lombardy, for all men go about like that.”

“Then,” said my lady Duchess, laughing, “if all men go about like that, we must not cast it at them as a fault, since this attire is as fitting and proper to them as it is for the Venetians to wear puffed sleeves,[169] or for the Florentines to wear the hood.”

“I am not speaking,” said messer Federico, “more of Lombardy than of other places, for both the foolish and the wise are to be found in every nation. But to say what I think is important in attire, I wish that our Courtier may be neat and dainty throughout his dress, and have a certain air of modest elegance, yet not of a womanish or vain style. Nor would I have him more careful of one thing than of another, like many we see who take such pains with their hair that they forget the rest; others devote themselves to their teeth, others to their beard, others to their boots, others to their bonnets, others to their coifs;[170] and the result is that these few details of elegance seem borrowed by them, while all the rest, being very tasteless, is recognized as their own. And this kind of dress I would have our Courtier shun, by my advice; adding also that he ought to consider how he wishes to seem and of what sort he wishes to be esteemed, and to dress accordingly and contrive that his attire shall aid him to be so regarded even by those who neither hear him speak nor witness any act of his.”

28.—Then my lord Gaspar Pallavicino said:

“Methinks it is not fitting, or even customary among persons of worth, to judge men’s quality by their dress rather than by their words and acts; for many would make mistakes, nor is it without reason that we have the proverb, ‘dress makes not the monk.’”

“I do not say,” replied messer Federico, “that fixed opinions of men’s worth are to be formed only in this way, or that they are not better known by their words and acts than by their dress: but I do say that dress is no bad index of the wearer’s fancy, although it may be sometimes wrong; and not only this, but all ways and manners, as well as acts and words, are an indication of the qualities of the man in whom they are seen.”

“And what things do you find,” replied my lord Gaspar, “from which we may form an opinion, that are neither words nor acts?”

Then messer Federico said:

“You are too subtle a logician. But to tell you what I mean, there are some acts that still endure after they are performed, such as building, writing, and the like; others do not endure, such as those I have now in mind. In this sense, therefore, I do not say that walking, laughing, looking, and the like, are acts,—and yet all these outward things often give knowledge of those within. Tell me, did you not judge that friend of ours, of whom we were speaking only this morning, to be a light and frivolous man as soon as you saw him walking with that twist of his head, wriggling about, and with affable demeanour inviting the by-standers to doff their caps to him? So, too, when you see anyone gazing too intently with dull eyes after the manner of an idiot, or laughing as stupidly as those goitrous mutes in the mountains of Bergamo,[171]—do you not set him down a very simpleton, although he neither speak nor do aught else? Thus you see that these ways and manners (which I do not for the present regard as acts) in great measure make men known to us.

29.—“But another thing seems to me to give and to take away from reputation greatly, and this is our choice of the friends with whom we are to live in intimate relations; for doubtless reason requires that they who are joined in close amity and fast companionship, shall have their desires, souls, judgments and minds also in accord. Thus, he who consorts with the ignorant or wicked, is deemed ignorant or wicked; and on the contrary, he who consorts with the good, the wise, and the discreet, is himself deemed to be the like. Because by nature everything seems to join willingly with its like. Therefore I think we ought to use great care in beginning these friendships, for he who knows one of two close friends, at once imagines the other to be of the same quality.”

Then messer Pietro Bembo replied:

“I certainly think we ought to take great care to limit ourselves to friends of like mind with us, as you say, not only because of the gain or loss of reputation, but because there are to-day very few true friends to be found, nor do I believe that the world any longer contains a Pylades and Orestes, a Theseus and Pirithous, or a Scipio and Lælius.[172] On the contrary, by some fatality it happens every day that two friends, who have lived in very cordial love for many years, yet in some way cheat each other at last, either through malice, or jealousy, or fickleness, or some other evil cause: and each gives the other the blame which perhaps both deserve.

“Therefore, since it has more than once happened to me to be deceived by him whom I most loved above every other person, and by whom I was sure I was loved,—I have sometimes thought to myself that it would be well for us never to trust anyone in the world, nor so to give ourselves up to any friend (however dear and loved he be) as to reveal all our thoughts to him, as we should to ourselves; for there are so many dark corners and recesses in our minds that it is impossible for human wit to penetrate the deceptions they conceal. Hence I think it were well to love and serve one more than another according to merit and worth; yet never to be so sure of friendship’s sweet enticement, that we at last have cause to rue our trust.”

30.—Then messer Federico said:

“Verily the loss would be far greater than the gain, if human intercourse were to be deprived of that highest pitch of friendship which in my opinion gives us all the good our life has in it; and therefore I will in no wise admit that what you say is reasonable, nay rather I venture to assert, and for the clearest reasons, that without this perfect friendship men would be far unhappier than all other creatures. And if some profanely stain this sacred name of friendship, we ought not on that account to uproot it from our hearts, and for the guilt of the wicked deprive the good of such felicity. And for my