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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11048	The courtiers academie comprehending seuen seuerall dayes discourses: wherein be discussed, seuen noble and important arguments, worthy by all gentlemen to be perused. 1 Of beautie. 2 Of humane loue. 3 Of honour. 4 Of combate and single fight. 5 Of nobilitie. 6 Of riches. 7 Of precedence of letters or armes originally written in Italian by Count Haniball Romei, a gentleman of Ferrara, and translated into English by I.K.; Discorsi. English	Romei, Annibale, conte, 16th cent.; Keper, John, b. 1546 or 7, attributed name.; I. K.	1598 (1598)	STC 21311; ESTC S116155	207,844	304

so great price as Plotinus maketh it like to the beautie of the soule and this is melody or musick which so greatly delighteth there being no doubt but that also is tearmed by the title of sayre we saying for the most part excellent musick singular harmony pleasant consent I expect therfore Signior Francesco that you resoluing these my doubts doe cause your beautie to appeare much more resplendant and glorious then that altogither beautifull Very wittily and learnedly sayd Patritio according to the custome of his pregnant wit doubteth Signior Guicini how I haue for born to put in the number of things beautiful some other which also are called by the same name as also moued by the authority of Plotynus he doubteth that proportion is not the beauty of bodies compounded of parts different as more ouer me lody is to be numbred amongst beauties sensible I answering therfore to his first doubt said that beauty is a quality as we haue affirmed therfore cannot of it selfe consist but is necessary that it be resident to a subiect this shal be substance For substance as the sound thereof imporreth is that which by it selfe subsisteth and not the quality or accident Colour therfore being an accidēt which cannot stand by it self it cannot be the subiect of beauty but rather the beauty of the subiect Wherupō we speaking properly this propositiō wil not be true that color is beautiful except we vnderstand it in this sort that it maketh another thing beautifull As phisicke is sayde to bee healthfull because it healeth another it is also vnproperly spoken when wee say a sayre voyce or a faire sounde for besides that there can be no sensible beauty but that which is comprehended by the sense of sight sound and voyce hath in a certayne maner the sayd proportion with Musicall consent as hath the colour with the body coloured for as by colour beauty is represented to the eies so by sound and harmony the voyce representeth melodie to the eares whereupon as we cannot say a beautiful color so can we not likewise terme the voyce to be faire I say speaking properly but insteede heereof wee might better terme a melodious or good voyce and a good or sweete sound I haue not in like maner placed in the number of things beautiful those which be the obiects of hearing for onely proportion in bodies according to Platoes minde is called Beauty and in number it is termed harmony in humors health and in the minde vertue For as it would be no proper but translated speach to say insteede of beauty of the body harmony of the body and for the health the beauty of the humors so would it be improper to say the beuty of number or health of number in that the science it selfe which intreateth of Musicke termeth his proper subiect number harmonious and not beutifull That harmonie which is the obiect that most delighteth hearing is not properly beauty as that of bodies it is by this manifest for beautie of bodies is absolutely a work of Nature shining of it self without the help or adoperation of Art But harmonie is not wholy a worke of Nature but dependeth of science and art humane which the vnderstanding retaineth by musicall habite and therefore in Musike it seemeth that not onely sense but also vnderstanding is wakened and delighted Further beautie in bodies is alwayes in action neither needeth it humane art to be seene but sodainly at the apparance of light doth discouer it selfe harmony notwithstanding it be alwaies potentially in number neuerthelesse without humane Art it cannot be in action nor be heard Yet this and with Plotynus leaue be it spoken is much different from beautie by the argument of Plotynus himselfe which is that proportion in bodies compounded of partes vnlike cannot be Beautie For though I esteeme him as Prince and chiefe of all the Platonists neuerthelesse desiring to haue trueth my friend I can not in this conforme my selfe to his opinion For hee considered not that the different partes which compound the whole are also framed themselues of partes and parcelles vnlike For the hand is compounded of fingers and the fingers of ioynts and nayles and in it doe we behold well disposed colours and due proportion as likewise in the feete and all other members in which out of doubt we finde proportion of the parts and whole and therfore when we call thē beutifull we respect them not as parts but also as entire wholes compounded I further affirm that as of matter forme the body heauy and light is compounded although neither the matter not forme is either heauy or light so will it bee no such great inconuenience that of partes not faire an entire beautiful should be compounded Guirini seemed to be satisfied with the answer of Patritio who now withdrew himself to giue place to the L. Laura Peuerara that by commaundement of the Queene had taken the Harpe into her hand for musike When the ladie Tarquinia Molza go not away said she Signior Patritio for I haue also a doubt to cast neither do I thinke that the Queenes mind is I should here rest discontented as I must needes you not satisfying me in my own I cannot say but euen in the generall doubt of euery one for who is there especially among vs women which knoweth the reason speaking of beautie humane why shee with vs is so rare deformitie so frequent and yet the quite contrary shuld be if that were true which you haue spoken That Nature the ministresse of diuine prouidence and disposer of al formes doth imprint them in matter according to example in vnderstanding diuine how can it therefore be Signior Patritio that Nature who hath euer before her eies the true modell of Beautie after the Image whereof she intendeth to form the thing beutiful like an vnskilful Painter or Grauer should for the most part impart deformitie This doubt Lady answered Patritio is not smally importing being vndoubtedly worthie of your most noble cōceit notwithstanding I wil endeuor my selfe herein to giue you satisfaction It is a thing certaine that Beautie proceedeth from forme and deformitie from matter the which as it is of his owne proper nature vnformall so al deformitie hath from it deriuation For matter resisteth Ideall reason so that in her she cannot produce the perfect forme shee intendeth and from hence commeth it that the Grauer can neuer set forth Beautie in Marble answerable to the immateriall impression of her in his minde for the marble makes resistance to his chizel hand and art Applying this then to our purpose I say that the matter whereof humane creature is formed and it is pure bloud mixed with mans seede in the wombe of the woman in which the great mother Nature determineth to introduce the Image of diuinitie is not alwayes one and the selfe same but sometimes by the mother otherwhiles by the father and often by the variabilitie of celestiall

so rich cannot come within the compasse of this definition which definition notwithstanding it bee well grounded yet by some Philosophers and especially by the Stoickes it is altogether derided whose reasons hauing foundation vpon great probabilitie are in no sorte to bee contemned They say therefore that all wee springing from a common roote which is God principall goodnes and highest nobility euery one though vulgarly extracted is noble when not degenerating from his first progenitor hee practiseth vertue whereas on the contrarie hee is truly ignoble who notwithstanding hee descended from the auncient Heroes degenerating addicteth himselfe to vice as Boetius affirmeth in some of his verses which in our tong sound after this manner All humane kind on earth that draw their pace From one beginning come and selfe same race For one of all things Father is and guide By whome is gouerned the world so wide He to don Phoebus gaue his beames of light And to the Moone her siluer hornes so bright The heauen with starres he hath adornd throughout And earth with creatures hearbs and plants which sprowt From whence proceedes this rumor of high blood And vaunts of our great grandfathers so good If first originall and birth we way Of each thing maker God we finde alway So that none vile can well accompted be But those that follow vice and vertue flee Abandoning the stocke of their degree And Seneca principall of the family of Stoickes writeth these formal words All men haue the same originall and beginning none is more noble than another but hee that hath the better disposition and apter wit to Artes and Sciences liberall They that place vppon the gates or forefronts of their houses for prospectiue the armes and colours of their ancients are rather by these noted than made noble And the same Author saith Vertue found not Plato either noble or reuerend but it so made him Of the same opinion was Epycharmus the Philosopher and Poet saying By nature who inclined is to good To be a gentleman is vnderstood Though from an Indian mother he deriue his blood And Euripides An honest man is truely noble found But he vniust from Ioue although he ground His high descent with vice his birth doth quite confound And Socrates demaunded who was noble answered he that is temperate of minde and body Vnto which saying Dant being conformable affirmeth Where vertue is there Gentrie sure takes place Furthermore they alleadge Nature is a kind mother to all and a stepmother to none neither shutteth shee vp the way of vertue more to one than another but maketh euery one apt to attaine to his proper end which is felicity neither doth Scythia or any other barbarous region preiudice mans soule but which is more if the world were eternall we are equally placed in the same course and way of eternitie If that had his beginning from our first Father as no doubt but it had we al likewise from the same first father haue our beginning and originall which being true it is madnesse to affirme that one offpring is more noble then another and they who puffed vp with vaine ambition boast of Nobilitie may rather be called fooles than men noble they argue also from the inconueniences that would ensue if nobilitie were grounded on the honor of progenie for first it would follow say they that the first vertuous man of a familie he remaining ignoble should be the foundation of an other mans nobilitie a thing repugnant vnto reason for then that axiome by al the Vniuetsities confirmed should be false which is this Whatsoeuet is the cause that any other thing is as it is must much more be the same it selfe as for example if fire be the cause that all things haue heate that of al other must needes be hote Neyther preuaileth it to alledge that the like happeneth to him who is the beginning of Nobilitie as doth to the poynt with vnitie considering that thogh the one being the beginning of quantitie continuall and the other of discreete quantitie yet is there neyther continuall quantitie found in the poynt nor quantitie discreete in vnitie for nobilitie which is a qualitie of humane excellence hath nothing to doe with poynt nor vnitie which are in a diuerse kinde as further than this vnitie is comprehended in number considering that without one there can not be twenty neither can the line superficies or body be without poynt whereupon in the number of many men noble that cause nobility he first must necessarily be comprehended who ought to be so much more noble than others in that he was the author of nobilitie renowne of al the others And moreouer it would followe quite contrary to the rule of the Ciuilians that one might giue to another that which he hath not himselfe and that he being obscure might reach honor to another a thing altogether disproportionable and dissen ting from reason It is not therefore to be said that nobilitie proceeds from antiquity of bloud for if that were so the saying of that holy man should be tru that nobilitie were alied to brickes and tiles seeing our originall also is of the earth Last of all they vrge that saying of Aristotle that the beginning is the halse of the whole which being true how should not he be noble that is the beginning of an other mans nobilitie if on him alone depend the scope and end of all nobility with these other such like reasons those wise men conclude that nobilitie cannot be the renowne of progenie but that by vertue of it selfe it is fashioned in confirmation of which opinion Dant sayth That only he is excellent who by himselfe doth shine But notwithstanding all this I am of opinion that our conclusion and definition of nobility is true and the reasons of these Philosophers vaine and sophisticall which at the first sight appeare to be of no small moment First therfore obserue we that as terms and bounds manifest that to sense where of any one is possessour so definition called of the Graecians by a most proper name Orismi which in our tong importes bounds or termes procure intellect distinctly to conceiue the proper essence of euery thing vnto which the Perepateticke hauing had an eye of all Philosophers the most sedulous laboured vndoubtedly with admirable methode of althings to finde out the definitions considering that this is the true foundation of Sciences it administring the middle terme to perfect demonstration as the Logicians very wel effect As therfore al things in our mind by definition are wel ordained distinguished so from the same minde definition remoued there is procured a most notable confusion altogether like that which in the beginning of the world the Poets fabulosly called Chaos Therfore it was an opinion of the diuine philosopher in Phedro aproued by Cicero in the first of his Offices that they who would entreate of any thing should beginne from the definition which being true as it is so they

facultie cannot likewise be aumbred amongst the morall vertues For the Philosopher discussing of that particular vertue called Iustice saieth that it is conuersant about iustice distributrue and commutatiue that is in placing rewarde and punishments and reducing contractes and permutations to equallitie And this vertue beeing well considered in her foundation is not proper to Lawyers but vnto Law-giuers For the Lawyer or Cruilian is about three things conuersant To interprete the written lawes To aunsweare according to Lawe And to iudge aunswerable to the Lawes or according vnto those customes which by inueteration are of like force and vigour as the Lawes Out of this wee may drawe a conclusion conformable to the Philosopher that the written Lawe is a silent Lawe And the Lawyer is no other but the liuely or speaking Law and so consequently that the vertue of Iustice dependeth not on him but on the Lawgiuer and Law The Philosopher affirmeth that there be three conditions or qualities of men some distrusting authoritie yeeld onely to reason Others not Very capable of reason easily rest satisfied in authoritie And a third sort who incapable of reason do likewise contemne the authoritie of the wise and as these last of all other be the worst and the second giue proof but of a dul conceit so the first note a most eminent and pregnant wit and such are the Philosophers speculatiue who seeke after trueth and not authoritie And the Captains in war be those who despising other mens authoritie are gouerned only by reasō among the second sort lawyers are recounted whose doctrine is wholy grounded vpon authoritie therfore they were wont to say that one is not worthy to be heard that speaketh without authority and out of this a maxime may be gathered that Lawyers of themselues know nothing but that their knowledge dependeth vppon other mens opinions so that many times when they woulde answere or determine wythout hauing any eye to the force of reason where there is no written Lawe they fall a reciting their opinions who haue scribled a number of Booke cases and for the most part tie themselues thereunto as to a most certaine and infallible rule And the confusion of these Doctourshippes is so great who haue written rather for gayne and oftentation then through any zeale of iustice as that often amongst themselues they pleade not what is most reasonable and iust but what is most vsuall and common a thing surely worthy of diuision and also compassion as though the opinion of ten ignorant were more to be esteemed then the sentēce of foure wise mē whether these sort of learned most renowmed Lady shoulde precede warriours who with notified valour adorne their countries with a thousand Troupes administer argument to writets to immortalize themselues and consecrate vnto memorie martiall proceedings and magnanimous attempts it is easie to iudge By that which hath beene spoken it is clearely manifest that Signior Cati setteth foorth lawes with the person of the Lawgiuers vnto whome they bring princes and men heroycall it shall not bee greatly inconuenient that armed men giue place seeing these determine and command the wars as also determine the place of Generals in an armie and not Ciuilians as hee constantly affirmeth except peraduenture hee meane that it is all one to commaunde ouer Souldiours as ouer executions or the minister of iustice this being a proper office of ciuilians This truth may be conceiued by the description the philosopher maketh of his excellent wel ordained commonwealth wherin he diuideth the Citizens into foure orders that is Warriours Senators iudges priestes and describing their offices he calleth not the souldiers by this brutish terrne of dogs but maintainers defenders and ministers of iust warres and to the Senator hee allotieth administration and gouernment of things publike And these men it concerneth to determine of warre or peace to these souldiours giue place for in such a degree they are to be reputed as Lords princes And to Iudges who are no other then ciuilians or lawyers belongeth the office of determining and deciding controuersie The priests who are the ancientest reduced as it wer to their last most perfect end he assigneth the care of things holy And wee must obserue that althogh to frame a city of it self sufficient there be many cōditions of men required notwithstanding to fashion a commonwealth the philosophers minde is that these foure orders should suffice and hee altogether excludes those mechanical degrees which practise sordide base professions as those who of vertue are incapable the rather being instrumentes then parte of a cittie If therfore authoritie grounded on effectuall reason bee worthy of credit it cannot bee true that ciuilians in a cittie are as Rhethoritians neither that their office is to command ouer Warriors although their authoritie stretcheth to command ouer sergeantes and executioners for they sit to iudge and determine controuersies not to gouern publike affaires yet is this no impediment but that a Lawier may haue place in the Senate be in the number of Rhethoritians when he shal not only vnderstād that which Vlpian teacheth but shal further possesse a part of those singular vertues wherewith Signior Cati is adorned and al these most excellent Ciuilians out of doubt most worthy councellors of our thrise illustrous Prince Seeing vnto these the name of Lawgiuers rather agreeth then ciuilians or Lawyers Signior Cati further inferreth that of lawes lawyers the benefit is much more vniuersall then that of armes and souldiers seeing Lawes assist the whole world and armes benefit but one citie or a Prince alone and that the benefit of the lawes is euer without other detriment but armes cannot pleasure without others offence we haue sufficiently declared that armes vniuersally are beneficial if they be moued vndertaken with iustice that God him self by his owne mouth commandeth warres as also that iust victorie is no lesse profitable to the vanquished thā victors For they vanquished are by it reduced to a better life for if armes were wicked because of offending others the like should the lawes bee which cannot bee executed without bloud The lawes commaund that menquellers bee slaine quarrellers and wounders to bee recompenced with the like measure that theeues adulterers sacrilegious and finally all malefactors be bitterly punished notwithstanding because this is done through zeale of iustice and that the good may inioy peace those laws are good as also the Lawyers if with iustice they execute them but if they bee vniust they doo more hurte then wicked souldiours for souldiers preserue their friends and by all euill meanes offende their enemies whereas couetous and auaricious Lawyers by giuing hope of safetie to their friendes haue no other drift or intention but to gnaw them euen to the bones And to speake truth of all sortes of men the vniust Lawyer is most pernitious I could alleadge most illustrons Ladie many other reasons to manifest that Lawyers though they bee woorthie of honour yet are they not therefore to be preferred before souldiers but because I see my ship now approaching neere her port passing ouer to custome common vse I affirme thus much that Dukes Kings and Emperours themselues are called Knights but neuer Doctors and armed in Iusts Turneyes and also in the middest of the fielde in Battaile they shewe themselues amongst warriours but in assemblies and Courts of Ciuilians Lawyers or other learned they neuer present themselues for disputation sake and this for no other cause but in that the exercise of armes is proper to great and mightie men and more honourable then that of Letters Do we not further see that in solemnities and ceremonies where precedence is specially regarded that great Captaines and men of warre go nearer the person of the king or Emperor then Secretaries Chancellors or Councellors although they bee great Doctors and maruailous learned men this beeing a manifest signe that of the same Kings or Emperours Armes are farre more highly esteemed then Letters and Souldiers then Doctours But if nothing els sufficed the iudgement of women euer infallible might serue for certaine proofe that warriours are more to bee esteemed then Doctours we seeing that the greater parte of women are rather carried away with the loue of knights then men learned neither can the ioy be imagined which they feele in their hearts when they see their louers appeare in Iusts or Turneyes armed with their embleames and fanours by them giuen and for their sakes to arme themselues breake launces and runne theyr gallant steedes and Coursers So that greeue it you not Signior Cati to rest content in common sentēce approbation and to leaue vnto vs warriours the highest degree of honor seeing wee haue both obtained and preserued it not with writings or vaine words but with true valor labour and bloud putting your selfe in mind of Milciades answere who deruaunded which was worthiest of greater estimation Homer the great learned man or Achilles the noble warriour so much more sayde he is Achilles to be valued aboue Homer as is the Conquerour more then hee who with sound of trumpet publisheth his victorie Here Signior Giulio Caesare stayed and Signior Cati minding to replie whome preualent reasons failed not for defence of Lawyers the Queene with her finger imposed filence and commanded the noble Ladie Countesse that shee should pronounce her sentence who after a little meditation censured in this manner We hauing heard and well considered the reasons both of one and other partie do determine that Ciuill honour which is the reward of excellent and heroycall actions ought more specially to be yeelded to men of martiall profession and that veneration proper to things diuine befitteth the wise and learned but reforming better this our definitiue sentence lette vs enact that watriours be esteemed honorable and doctours reuerend This deepe iudicial sentence of the Lady countesse was by al the standers by admired And with this issuing out of the Barge and mounted in sumptuous Coaches the Ladies and Knights hauing accompanied the Duke and Ladie Duchesse to the Pallace they all departed to their seuerall houses FINIS

influence we find it diuersly disposed Hereupon it appeares that one more another lesse resisteth Ideall reason By how much therfore matter is of greater resistāce by so much the more looseth forme his beutie as on the cōtrary it obtaineth the more the lesse it maketh resistance And therfore diuine Plotinus defineth Beuty to be no other but the floure of forme subduing matter It seemes you replied the L. Tarquinia would charge the heauens with beautie or deformitie seeing it is they that dispose matter to greater or lesse refictance Without doubt answered Patritio as of the cause instrumentall the beauty and deformitie of celestiall influence dependeth so likewise doth all other effects of this inferior world for celestiall heat is the principal instrument of nature as also vitall heate is the instrument of nature in mans procreation which by the father in feede impressed hath proportion with the starry element and therefore if nature would introduce like forme vnto Ideall beautie it is necessary many things should agree to subdue the resistance of matter as these poynts would be requisite that the fathers seede be well disposed that the heate of the womb be temperate as also that celestial heate be gratiously infused by the fauourable starres As Petrarch affirmeth speaking of his faire Laura in the Song Garments of greene yet bloudy tawny and obscure Saying in the seuenth Stanza O gratious starres which feruor did infuse Into the flanke that was so fortunate When this faire childe the world came to peruse Whom for a starre on earth we celebrate And as followeth likewise in the fift Stanza of the Song Silent I cannot be and feare preuaileth not When he saith The selfesame day when she was bound in world below Those starres which in vs haue most happy influence In places high and choice themselues did soone bestow One with another in friendly correspondence Venus and Ioue her sire with gratious milde aspect Aboue the faire and princely houses did possesse When all disastrous lights euill fortune that detect Were all in heau'ne extinct and darkened questionlesse And as further foloweth being therefore necessary that so many things should concurre together for generation of Beautie no maruell most gentle Lady though Beautie so seldome and Deformitie so often manifesteth her selfe The cause of Beautie and Deformitie set downe by Patritio seemed very probable to the Lady Tarquinia and when all the attendants and standers by imagining that in the like argument no other thing was to be sought after The excellent Duchesse a princesse of rare and strange capacitie making Patritio once againe to stay You haue yet further said she to satisfie my doubt which proceedes from hauing by you bin affirmed that the beautie of humane body consisteth in proportion and colours I desire therefore to know which holdeth the chiefest place because by this meanes I shall also come to knowledge which is the greater defect in beuty either disproportion or deficiencie in colours Reason said Patritio perswadeth me most noble Lady to yeeld the chiefest place to proportion notwithstanding sense maketh me stand doubtfull euer obseruing that the countenaunces of these faire Ladies and of all women do more shine and glitter through the aboundance of colours than by great proportion Although I if it so please your Maiestie will discusse this probleme by allegation of reasons both for the one and other part and without giuing definitiue sentence will leaue sufficient armes to euery one to defend that best pleaseth him And there is no doubt but rastes bee diuerse whereupon euery one enamoured will commend that parte in which his beloued is more excellent for this may be perceyued in Petrarch who sufficiently praiseth the colours of his Lauretta because her colours exceeded farre her proportion He called therefore her faire haire tresses of gold her forehead more beautifull than the heauen he compared the eye liddes to ebonie the cheeks to frosts snowes and roses the lippes to rubies the teeth to pearles as wee reade in all those Sonets which contain the beuty of Laura where we see not so much as one word hauing relation to feature or proportion The maner of handling this controuersie pleaseth me well replied the L. Duchesse seeing euery one may reason to their owne minde yet giue you the onset and begin first from proportion the which out of doubt naturally exceeds colors as do the clements things mixed When Patritio therfore had alitle pawsed with himself he said Among al beuties sensible that seems the most perfect beuty which is neerer to beauty intelligible as also of that most participating Proportiō is such therfore amongst all beuties sensible shee is the greater and consequently where she is found is that which to beauty giueth greater perfection Proportion questionlesse hath greater similitude wyth intelligible beautie because it can not bee proportion without order and order is proper to reason which reason is no other but a similitude of beautie intelligible and of the selfe diuine intellect but further it is the more principall parte of beautie sensible which reacheth delight not onely to sense but also to the minde and such proportion for by the order and disposition of parts the footesteps of reason do in hir appeere and therefore shee is very conformable to the nature of the minde being apt to delight and rauish it with vnspeakeable contentment Further proportion is the principal cause of beuty throughout the vniuersal frame aswel of the world corporeal and sensible as of the intelligible considering that by proportion it is created and by the same preserued therfore it deserueth the chiefest place in the beauty of humane body which is no other but a model of the great world Except we should foolishly beleene that the worlde was made by chance we must necessarily conceiue that with speciall prouidence it was built by the diuine architect as also it is necessary to place in the same diuine mind the Ideal forme as we haue said of the world by others termed the worldes Archtype euen as it is necessary that the model and Idea of the building should be in the minde of the Architect Now the principal and most perfect part as well in the minde of diuine as humane Architect is proportion because in it order and disposition are comprehended According to this Ideall proportion therefore was the whole worlde by God created and first of figure circular because to containe this vniuersall worke that of al other figures was most proportionable and the heauenly spheares were with so great proportion framed as likewise to euery one motion with so singular proportion dispensed that in moouing as the diuine Philosopher affirmeth they procure celestiall harmony euery starre hath his proportion to receiue light from the Sunne and the Sunne proportionably to euery one of them dispenseth infuseth of his light and both the stars and Sunne with so great measure and proportion doe infuse their light and heate into these inferiour bodies as