other that most cunninglye can Those that with open hart declare and shewe themselues not willing to vse fraude are reputed ignorant and haue not the courage to speake to a man For this the Almaynes are best estéemed as sometymes heretofore we the French men were yet nowe God be thanked they haue pretily learned to liue And further when the sutteltie of dissimulation is subiect to reprehension We should not therfore generally blame dissimulation For euill people doe makeseuill theyr profite in all things As Oâ—d sayeth de Tristibus dâ—â—laring to Cesar that althoughe sâ—me women had euyll â–ª â—â—â—d hys Arte of loue the booke was not therefore the worse For sayth he euill persons abuse the goodnesse of fire whiche is notwithstanding good And so of all other good things And more Quodcunque attigâ—rit â–ª si qâ—â—est studiese smistriâ— â—d vitium mores instruit indâ— suos This facilitie of the Spirite is not therefore to be blamed which snakes man according to the pleasure of others to chatinge and transforme hymselfe â–ª For in so doing he shall be accounted wise â–ª winne honour and be frée of repreâ—ension euery where which Proteus knewe verie well to whom his diuerse Metamorphosis and oft transfiguration was verie commodious Thus haue you principally the profite whiche Temperance brings vs for the better obteyning of this good grace We haue declared howe particularly we shoulde gouerne oure selues in obeying others â–ª nowe wée muste knowe howe wee shall generally vse oure actes of good grace without regarde of the complexions conditions and priuate imperfections of anye Aâ— amongest â—â—aungers and â–ª iâ— an vnknowne companys â–ª or in a multitude or greate assemblye where dyuerse are of sundrie â—â—inions which will not be content nor thinke it good that we shoulde frame oure following more to the one than to the other iâ— it bée not to some noble person aboue the rest wherein it is lawfull wythout offence to the companie to serue and obey â–ª his pleasure â–ª I cannot here forget the ignorance and brutishnesse of the people who in feasts banquettes and assembliâ—s gouerne and order themselues not according to the maner of the Court whiche is the best rule but according to theyr particular pleasures and opinions Wherefore it is not to be marueyled at if oute of suche a companye manye come discontented when euerye one of the assistaunces hauing their proper imperfections contrarie the one tâ—â— the other it were impossyble but in pleasing of one wée shoulde â–ª and muste offende the other So that if any frame themselues to obserue theyr rule and common manner â–ª euerye one wyll constrayne hys desyre â–ª â—â—â— lyke well of it And for that the Spirite is the principall parte of manne hauing ys cert ayne mouyngs whiche are the affections euen as the bodie hath It is then the same wée shoulde moste care of For if the mouinges be honest and according â–ª too vertue whiche is too saye if the affections are not contrarye too the foure kyndes whereof wée haue spoken afore but are vnyted concorded and ruled by them the gesture of the bodye wyll easilye followe and nothing shall passe before the eyes of men whiche shall not bée well done and of a good grace For the bodye is the Organe and Instrument of the Spirite by the whiche it doeth shewe it selfe and makes knowne what it is It was not wythoute cause that certayne Philosophers sayde home that the Spirite is euer lyke it selfe and neuer commes wyth more cunning nor better learned from the Schooles than shee was béefore For those that are Tutours and Teachers do not instruct the Spirites of Infants But only open and stretch out the cunduytes of the bodie to the ende that the Spirite being deliuered may know and shewe hir selfe whereby wée see that menne of weake and féeble Spirites cannot become learned What payne and studys soeuer they take what tyme and charge so euer they spende and what maister or learner so euer they haue The reason is that the Vesselles and powers of the bodye béeing once opened nothing more can bée done and no cunnyng industrie or labour can any way alter or chaunge the condition of the Spirite Wherein it séemeth too mée néedelesse in a master and case so cleare too vse anye Argument for too shewe whether the qualitye of the Spirite of manne bée vertuous or no when it is too bée knowne by the gesture and outwarde countenaunce of the bodye as it were impossible for the bodye to serue for a maske or false Visarde to the Spright which is euen so For where as sundry ssiâ—gular good Authours haue desyred to make vs vnderstande the conditions and propertyes of persones paste eyther howe they were learned wyse magnificall or suche lyke and woulde perfitely represent them and descrybe them vntoo vs they coulde not otherwyse make them better knowne than by theyr actes gestures and maner of lyuing As wée may sée in Salust who doeth so lyuely counterfeyte Cateline and in the Poetes who had greate delyghte in suche descriptions And wée oure selues when wée sée a manne styll busie wythoute purpose or reason wée saye hée is wauering and inconstant and when we heare one speake muche and lyke or allowe of hys talke wée saye hée is wyse and of a good iudgement And so wee commonly iudge others by theyr outwarde signes For too speake a truth howe shoulde we otherwise haue the knowledge of things inuisible secrete and hidden if not by the exteriour apparaunces that be presented to some one of oure senses Then wée must néedes conclude that the countenaunce of manne reuealeth and bewrayeth the knowledge of his Spirite the whiche can bée no other in outwarde shewe than shée doeth forme them Wherefore we ought not to blame the maner of liuyng of a learned man wyse bountyfull or liberall thoughe hée haue not doctrine prudence liberalitie and other qualities of the Spirite And for that there are many whiche haue not the true knowledge of hir propertyes which is no other but vertue or vyce and consequently vnderstande not that it is parte of oure Philosophie this is the cause that knowyng nothing of the manners gesture and liuing of men wée commonlye iudge of them otherwise than they are As of a yong sotte or foole braynlesse and full of prattling they will estéeme wise pleasaunt and a good speaker â–ª and on the contrarie of one prudent modest and a ciuill Courtier they wyll regarde as proude glorious and of no vnderstanding These kinde of noddies be of the number of the ignorant multitude whiche are nothing certaine but so blinded that they followe in iudgement of all thinges their first opinion whatsoeuer it be Of whom it is sayd Quot capita tot sensus As many heads so many wittes Agaynst whom whosoeuer will contende is like Hercules fighting with the Serpent Hidra hauing many heades who as soone as he had cut of one there presently sprang out in his place fiue or six more as euill or
liketh your youthful yeres to carrie you though it somewhat yeldeth to naturall affection follow I pray you your first intent and there shall want no good will in me seeing I prepare my self to matters of greater importance than this and other matters also but that your desire shall be satisfied Yet I knowe that this worde Philosophie doeth sounde so hatefull in the eares of manye thoughe some false and euyll opinion they haue of Philosophie too them vnknowne that they will thinke it straunge and absurde to peruert or mar for so â—hey terme it so excellent a perfection of naâ—ure as is in you with so melancholike opiniâ—ns Therefore this I will say seeing they neiâ—her know nor hate Philosophie but onely for â—he name let vs leaue the worde and speake no more of it but let vs say that you do learne howe to lyue in the worlde which all persons do couet too knowe and yet too liue in the worlde is no other thing than the same which we call or tearme Philosophie as we wil proue hereafter wherein it would greeue mee following my purpose if you and I shoulde so much vse our iudgements and with such hote affection that wee forget to knowe our selues and so make vs mockeries and laughingstockes to the worlde I thinke it not good to haue my house of a tunne as Diogenes had nor to scratch out my eyes as Democritus did or die for hunger as hee that had his Malissa the better too know and vnderstand Philosophie But I commend and prayse him who making good ohere louing good wine and seeking good felowship can by the waye contemplate and marke the maner and liuing of euery one and consider of those that do both good and euill the vantage of either In thus vsing the mother of all Sciences she will neuer make any heauie nor angrie or as some report by inordinate study malancholie but she may drawe them from manie and sundry follies that smell more brutishe than manlie And if any will say that withoute this euery man may liue I dare affirme that he is so farre from reason as his opinion deserues no answere As for the pleasure desire and coÌ„tentment that comes of it thus muche may be sayde that if in the morning when you attire your selfe amoÌ„g your maidens the cleere christall and good looking glasse delightes you in shewing the perfit Image of your outward proportion how much more shoulde you reioyce to beholde and see your selfe in this Science to knowe what is your life what it ought too bee what you are and what is the substance of eueâ—ie thing Heereby you shall learne howe the wyfe ought too gouerne and behaue hir selfe with hir husbande it sheweth howe you shall well instruct and guyde your householde your â—ittle priuate common wealth shall be so neate â—nd polished as nothing better you shall know â—owe to vse your selfe towarde straungers and â—ou may bee assured by this without reproofe â—o do any thing freelie for infamie and slaunâ—er shall no way torment you VVhat woulde â—ou wishe or desire more On the contrarie withoute this knowledge you remaine in suspence and doubt like too a traueler beeing in the open fielde and pressed on his iourney not knowing his way you haue no other guide than that blinde beast of common and popular iudgement who as ignorant and vnexpert in all things sayeth and doth one while one thing and an other while an other For what is more inconstant than Ignorance Thus being bound to this foolishe variable and common opinion and hauing no other reason or councell but to followe others you shall soone vnderstand in what miseries and care you liue Knowing therfore your so good affection and to the end to deliuer you out of his prison and miserable darkenesse of Ignorance I haue written to you this little treatise altogither rude and impolished as a wâ—nderer through the countrie In the which you shall breefely see the summe of that I euer thought in Philosophy wherin the auncient Sages past reposed their soueraine bountie Then howe it is in these dayes disguised and masked grounded onely on mans opinions and not on Nature And last you shall amply finde yet not so much as I gladly would what I thinke of this newe Philosophie which is the order and manner of liuing in these dayes â–ª In writing whereof I haue played Democrates applyed the whole too a pleasant conclusion Therefore when you vnderstande the one and the other you will vse it I know so discretely that it shall not let you froÌ„ your necessarie causes of more importance And if in the discourse of the booke I speak more vnciuilly and boldly than is meete or conuenient to your excellencie It may please you payse those woordes and sentences in the balance apte and conuenient to the matter heere treated whiche hath ofte in many places made me forget the sweete and gentle style that ye might desire To conclude I humbly request you to receyue this my little labour as the frute of your owne possession inheritance wherby I shall seeme to haue gained great profit if it please you to preserue it close it in the coffer of your gracious fauour wherewith I haue nothing too wishe or desire but the immortalitie of the same The Philosophie of the Court. THe auncient Philosophers past whose morall iudgementes were allowed for doctrine in their time did all affirme that nature hath giuen vs nothing euil and if in our life we would follow or do no more than we are naturally enclined vnto and that which she prescribeth we should neuer doe any thing but well But if wée growe déeper into consideration of the cause and come nearer the quicke whiche they could not so well attaine to as we may who haue our eyes open and cléered by him from whence procéedeth this nature of which they speake so much and which tooke that name through ignorance of him For who is it else that we should cal Nature if we beléeue God to be the creator of all things It will manifestly appeare that thiâ—â—entence is truer than they thinke for They say the instinct of nature sufficeth only to liue will and we likewise affirme the samâ— yet they knowe not that the well liuing whereof we speake is perfiter than their Philosophicall liuing which in respect of ours is most vnlike well liuing Notwithstanding wée affirme as they and agrée with them that nature hath giuen vs sufficient ayde and helpe too lyue well But to the ende wée enter not intoo errour or séeme to depraue God of due glorie which I speake for his honour I will not say that this nature which I now speake of and the philosophicall reason is all one For the nature whereof I now write is the first nature not corrupt or filthie or blinde but such as knew no sinne nor tasted of any other thing than the blessing of god This I am sure hath no parte in euill I
asunder out of this companie Notwithstanding after the time that the good disposition and affection of men procéeding onely of nature was ouerthrowen and corrupted as I haue sayde at the beginning and that the Goddesse Astrea had lefte the worlde for that mankind began to deuide scatter and leaue the one the other as Ouide doth excellently describe in his Metamorphosis and that this societie and conuersante coÌ„panying of men lost familiar felowship cleane contrarie to the will and intent of him that placed them héere It hath bene and is needefull to giue them reynes bits to bridle bynde hold in and entertaine them togither which are the lawes Ciuill wherby such men as at the first of their owne naturall accorde were good iuste and loyall are now constrayned to follow Iustice not hir selfe for shee hath lefte and forsaken the earthe but one so like hir as maye bée And those that lyue and gouerne themselues in suche orderly sorte as the lawes cannot reprehend them nor any way touch them wée say to haue in them Iustice Legall the which howe muche it is different from this firste Iustice whiche was before the gyuing and constituting of lawes and that whiche is the same of the Auncient Philosophers in whose place oures is succéeded I leaue for this tyme too thinke of Notwithstanding I may saye thus muche that the lawes Ciuill forbidde all offices so farre onely as they are borne nourished and raigne among men But the Philosophers forbidde all that they imagine in their mynds too bee contrarye too reason whiche commaundementes are ouer strayghte and rygorous This argumente is Ciceros and therefore I will not séeme too deceyue him in his Offices where hée sayeth Aliter leges aliter Philosophi tollunt astutias Leges quatenusmanus tenere possunt Philosophi quatenus ratione intelligentia Nowe further to oure purpose Of Justice Legall and of the Lawes Ciuill LEgall Iustice commeth of obseruing the ciuill lawes the keepers whereof are called iuste and good whiche hathe béene heeretoofore diuyded in Commutatiue and Distributiue wherein wée haue followed the opinion of the auncientes and also of Melancton that Noble personage and beste Philosopher in oure tyme as appeareth in one Epitome whiche hée made of Morall Philosophie whiche notwithstanding is contrary to this In this diuision is comprised all that oure Counsellers and lawe makers haue written whose volumes studies trauelles and workes beeing gathered togither haue made an entyer and perfect bodye yet there haue bene many good doctors that haue written sundry matters which smell neither of CoÌ„mutatiue nor Distributiue The Commutatiue consysteth in causes touching contractes titles obligations and actions and consequently in the right of any too knowe who vseth or enioyeth that hée hath rightfully or no who may contract or bargayne and wherefore wee may contract or no Of contractes some are voluntarie as buying selling â—â—ring lending gyuing and others of the which doth also procéede supposed contractes whence commeth the ryghte of succession The others are compelled or constrayned as all crymes and offences so that moste part of the Ciuill lawes are comprehended in Commutatiue And it is called Commutatiue for that the firste kinde of contracting and bargayning whiche was then in custome and vsage was comâ—â—tation or exchaunge For at the beginning before this poysened infection of monie was forged the good people of the worlde did chaunge that which they might spare for that they wanted and as Homer sayth there was no talke of buying nor selling for the price and estimation of profite that grew by the customable encrease of coÌ„tracting bargayning was not yet knoweÌ„ to them but after they had entred the entrayles of the earth and broken vp the bowels of their first mother and that this thrice mischieuous insaciable execrable and gréedie famine of Golde and Siluer had assaulted and vanquished the harts of men straight way was found the glutted gaine of practise by trafficke that exchaunge permutation election had no more place among them for there was nothing so worthie holy godly or religious that coulde then saue it selfe from the deuouring hurlepitte of greedie gayners The other part of Iustice legall is Distributiue so called for that it consisteth in distributing of honors dignities magistrateships personages offices benefices immunities exemptions priuileges franchises and liberties and of all other profites bestowed on persons worthie and well deseruing in publike causes and also the institution howe such people should gouerne and beare themselues in these estates and dignities The which Distributiue for that it is no other thaÌ„ the rewarde of vertue I esteeme to be worthie so great commendation and prayse as nothing more and therefore at this time wil touche it no further but repose my selfe on that whiche the noble Orator Demosthenes hath sayde in the Oration he made of Immunitie agaynst Leptinus who would haue disanulled and taken it away where he hath so sagely and profoundly set it out and with such wise and graue modestie shewed howe we shoulde recompence and regarde worthie persons and well deseruers And I among the rest of the opinions doe best allow of this for it is sayeth he a most fayre and commendable thing not by flatterie or fraud nor by reproch and tyrannie but rightly and iustly with our companions familiars and like in the lawes and the Citie to shewe our selues among others to haue deserued some dignitie which estimation and credit if you take away take also away your Common-wealth for so will it be without gouerners gouernment Thus haue you of the lawes Ciuill and Legall iustice so much as serueth to our purpose Of morall Iustice OVr iustice wherby we must attaine to our vertue that is to say to be weltome and well liked euery where accounted wise and good liuers according to the maner of the Court is much otherwyse than the same we haue yet spoken of as in some places alowing more liberty in some other more strictnesse and scrupulousnesse And for y it doth extende further than the other vertues as we haue saide afore so much is it the harder to shewe and name hir extremities wherin I can say no more but affirm that whatsoeuer is not done according to our vertue how in what sort or whose act soeuer it be is no other than manifest wrong and iniurie And to speake of Commutatiue as concerning contractes bargayning one with an other this must euer be the principle or maxime that we ought not to abuse or wrong any yet by this is to be vnderstanded if the iniurie be not couered or hild with some shew or likelihood of reason for we are not accustomed to consider of causes so neare as what he is or whether he be honest or no that taketh away or withholdeth the goodes of an other For it is not onelye sufferable in bargaynyng in buying and sellyng for euery man to make his most profite be it by fraude or otherwise but also verie commendable For
slaunderouslye touched with nigardnesse or miserie Couetousnesse commonly is hated in all persons but chéefely in Princes and greate Lords to whome it is moste conuenient and seeming of all others to exercise bountie and liberalitie where otherwise the continuall taking receyuing of their right from their Subiectes without giuing dispersing and distributing agayne in processe of time they shall find themselues to haue neither tribute to receyue nor subiect to pay it For who caÌ„ better dispose of goods whiche that nobleman Plato would haue had coÌ„mon thaÌ„ those that haue them Howe shall men of vertue and valure good companions and small mates come by any parte or porâ—ion if there be not bountifull giuers following this opinion some will say and mainteyne that the riche couetous are théeues in making that pryuate their proper owne which shoulde bée common to all men It is not then without cause that this vice is so much hated of vs banished from our coÌ„pany wherein there is nothing so displeasant as not to be glad and willing to doe pleasure And therefore howe much the infamy of it is greate so much the rather should we withdrawe our selues and shunne the chaunce of such extremities eueÌ„ with y lesse of our goods or rather as I haue sayd to be reputed prodigall For the prodigall are more excusable without coÌ„parisoÌ„ in our vertue then the couetous And if we will well consider of it we shall finde none so prodigall therfore the more reprouable as the auaricious For what may be greater prodigalitie than to gather togither and laye vp the goods of this commonaltie and to take away from a coÌ„mon wealth the faculty to vse it by that meane to lose it and as it is sayde cast it into the Sea for if the goods of a myser bée not loste from the profiting of a commoÌ„ wealth at the least for his lyfe I cannot tell what may bee accompted more lost For hee pleasureth his friendes and benefiteth himselfe as much with that he hath as with that he hath not and his riches are to him as to others no riches at all â–ª Wherby it is spoken Tam deest auaro quod habet quà m quod non habet The auaricious hath no lesse neede of that he hath than of that he hath not Then if his goods serue too no purpose neyther too himselfe nor in the fellowshippe of men we muste accompt it loste and béeing loste wée may cleerelie perceyue that the auaricious and miser is the true and perfite prodigall But to the end we will not séeme to allowe vnmeasurable expeÌ„ces we will giue bouÌ„ds confines and limits to liberalitie Cicero in his offices sayth We ought not to gyue any thing except it be either profitable or necessarie So that profit and necessity be the two bounds of this vertue which ouerpassed any way we become preseÌ„tly prodigall But truly if we should thus strictly coÌ„prehend all we sâ—al make most part of our courtiers the best praised wilfull wasters whoÌ„ we not withstaÌ„ding esteme very wise For not only those which coÌ„sume their welth or make soÌ„times magnificencie without profite cause or necessitie are not alone pronounced prodigall But this vnquenche able heate and vnsatiable desire of glory the whiche withoute all iudgemente and consideration constraynes them to doe it is honest â—â—d commeth of so good a nature that there is attributed vnto them a vertue more greate than liberalitie which is called Magnificencie wherof comes this tytle so excellent of magnicall And moste truelye when the intention and good wyll of any person dothe fynde and féele that whiche hee doothe good or euill suche magnificencie is muche to bee praysed proceeding from â—o greate a loue of oure vertue and from suche affection too pleasure others that they haue no leysure too thinke of nor consydâ—r all the maximes and circumstances the whiche ferupulouslye the Auncientes woulde haue vs obserue and kéepe in this liberalitie And further wée that doe long looke or muche muse on things secrete and hydden but regarding the superficiall parte and the outwarde appearance of theyr déedes séeing that by suche magnificencie they shewe them selues of minde the liberalleste that maye bée not considering the vtilitye profite or necessitie cunningly couched and well couered ouer howe can we but iudge of such people all good and all honor leaue we theÌ„ that same Valerie the great talker of liberalitie when he sayth that the two fountains from whence she coÌ„mes is true iudgemente and honest good will for the ardent affection and hote desire to be praysed of all men can not discerne this nor will not be so scrupulous to consider of circumstances so farre off Let vs compare in semblable cases the mutuall loue betwéen the father and his childreÌ„ and we shall sée sometime the feruencie therof to be so great that without consideration meaning them well they doe marre and spoyle them not hauing their iudgement certaine by reason of this ouermuch affection to discerne what is good or euill for them Is such loue and friendship to be blamed with vs Is it not true affection yes verely although some others call it a cockering So that if any will nearer regard the profit of the one or the other if this amitie do not earnestly appeare therein it can not be perfit Euen so let vs iudge of the magnificall man who if he should consider with himselfe how profitable it were for him to do that he determineth would they not say his deliberation smelt of miser is and how he had great â—â—are to lose that he meanâ— to lay out It is not at this time only or in these dayes y our vertue hath bin so measured For do not the noble ancient Romains glorie to be atrbuÌ„ted magnificall Was it neede full or profitable to cut mountaines and to make of 〈◊〉 in the sâ—a a fyrme lande Was it requisit euerie morning to â—â—â— that came sayd god morâ— ow my Lorde to giue and distribute such great sâ—â—mes of money as they did whereof â—â—â—â—â—all doth well report What should I speake particularly of Pompe of the Thâ—aters the Triumphant Gates and Temples that he builded Is not the magnificâ—ncie of 〈◊〉 knowne by his â—umpâ—uâ—â—s gardens and galleries For this cause onely we haue them as a president of perpetuall memorie and there is none of our Philosophers that dothe not with great diligence endeuer hym sâ—â—â—e to imitate and followe them chiefly in thâ—yr Antiquities The honour of the Romaines was so great for theyr haught courages and magnificall myndes as all Italie is yet proud of it And if we maye after them speake of oure selues shall we not fynde among vs in our tyme some whose sumptuous expenses haue gayned them great â—ame Let vs consider of the noble doctors and professed masters in our Philosophie whom we haue before our eyes for example whom we must followe and allowe in all whose authoritie ought to satisfie vs for reason as
be hard and wearisome vnto vs I say this meaning to speak of magnanimitie whâ—â—h is the same that makes vs so strong assuâ—ed that nothing in the world be it neuer so deficile or difficate can force or driue our 〈◊〉 to declyne from the way of vertue It is not then without cause called Magnanimitie and those that professe it and embrace it magnificall which is to say of a noble bountifull and honorable hart For what greater excellencie can the spirite possesse or eâ—idye tâ—an to be still accompanied with 〈◊〉 〈◊〉 like it selfe â–ª And for any accident inconuenience or misfortune that shall happen not to be troubled or vnquieted but so to remayne and abyde euer firme and constant One great argument of the precious value of this vertue is that amongst all other things which are common as well to man as to woman this is only made proper and incident to men and contrari wise sicklenesse and inconstancie to women Of the which coÌ„mon opinion many men are proud and so content â–ª that for this cause alone they suppose the better of themselues and will be accounted wise disâ—ayning and contemning to heare the argumente of a woman as though she were a brutishe and vnreasonable creature condemning their sundrâ—e follies as subduers and vangâ—ishers of reason in themselues when such defectes of nature be in both the one and the other The daughter of Hortensiuâ— a Romaine Orator hath by hir singular vertues well moued that women are capable of reason â–ª â—owe he it â–ª that by meane of a naturall â–ª weakenesse which is féebled in them for want of instructions and doctriâ—es they haue not the vse of it so familiarly Man chalenging magnanimitie then as proper to him selfe shoulde â—anot estéeme it a great iniuris â–ª that be should be so delicate effeminate variable and inconstant If we shoulde see a man marche through the streate at noone dayes in the habites and attire of a woman woulde not the world mocke him And yet to knowe a man without the same outward shew and appearance to be a woman in déede as was Hermaphrodites there is nothing sayde of hym Wherfore do we reproue Hercules when he shrouded himselfe among handmaydes but onely for that he left his manly courage and yelded to womanly weakenesse with the which attire he could neuer frame himselfe to any thing or other purpose but to beare the distaffe It is not poâ—â—ible for those who haue then spirites weake and féeble in following this vertue to attaine good renowme or â—â—e any valiaunt aâ—e of value what countenance or braucrie â—o euer they make This is she answere that Helen made to Paris when he persuaded hir to go to Troy with him and to feare nothing vaunting him selfe to be the valiaâ—ntest and noblest warriour in the worlde She séeing him so lapt and linâ—kt in loue and enchaunted so farre from that he would séeme or professed â–ª that he had no more the countenaunce of 〈◊〉 saâ— de to him â–ª Quod bene te iactes fortia facta recenses a verbis facies dissidet ista tuis Aptamagis Vâ—neri quam sunt tua corpora Martâ— bella gerant alij â—u Pari semper ama For that in brauerie you your maritall deeds recyte The truth is thus that from your wordes your features differs quite For Venus fitter then than Mars doth seeme to be â–ª Loue Paris and let men of force go fight in fielde forthee I would gladly esteeme and regarde loue if it were not the ground and cause of all this euill and that it woulde not force and constraine the courage of man to serue and become vassall to feminine fragilitié or would prayse greatly women if they loued more and delighted more in the vertues of theyr friendes and louers rather than in a forte of counterfet curiosities But the doctrine of this great Courtisane in his Art of loue can not lie Parua leues capiunt animos Houering myndes haue no hold and light spirites are best pleased with trifling follies There is nothing more vndecent or vnsitting to a man than to be no man I knowe notwithstanding ouâ— Philosophie and that good grace whereof we will speake heereafter will not suffer vs that among women we shoulde be still Platons nor likewise haue vs in euery place to gouern our selues as it were still in the companie oâ— women The considerations of the circumstances as of the time the place the persons and others which is proper to prudence will kéepe vs from this euill wherein it is necessarie to haue this good grace And the larglier to treate of this kynde to the ende more clearely to shewe what she is we must repeate the same so oft spoken of afore that the end of all our Philosophie and vertue that is to liue according to the manner of the Court is honour and good reputation without the which I sée nothing that should so much stir or prouoke vs to great trauell and so tormeÌ„t vs in this world as that For as Cicero faith which was not still Academious Nullam aliam periculorum laboâ—um mercedem â–ª virtus desiderat quà m laudis gloriae qua quadetractatâ— quid est quod in hoc breuissimo vitae curriculo tammiserènos exerceamus Vertue will haue no other recompence for hir paines and dangers than praise and honor without the which why should we endeuer so great trauell in this short and fleeting time of our most wâ—etched and unhappie life Leaue therefore such as speake otherwise of Vertue Séeing honor then is the butte and marke whervnto the Sages tended their desire and the only cause that makes man happy should we not coÌ„temne all neglect despise forsake all other things to come to this Yes truely Beholde here the definition of our Magnanimitie to do good to parent or friende further than the same is honorable vnto vs And to feare no daunger be it neuer so greate that shoulde hinder any actions whereby it maye attaine to this perfection By this I meane not that no payne should be takeÌ„ to get goods or that we should not vse our pleasure or reuerence our parents entertaine our friends â–ª loue God and hate the Diuell But I saye and affirme that if any of these be to hinder or lesse our honour we shoulde leaue them and not regarde them for that man is not magnifycall that preferreth the slendes pleasure of suche small tryâ—â—â—ng thyngs to the great value and â—yches of honour In this the Romaines excelled whose haughtie heartes and loftie courages so muche imprinted this vertue in the myndes and spyrites of all the Countrie that yet to this daye to theyr posteritie it is a great pleasure and glorye as it maye easilye be 〈◊〉 by theâ—â—â—ounâ—â—naunces that smelleth still of libertie a contemning of all thinges a desyre to atchieue vertuous actes and an vncredible patience There is no iudgemente of the affections and inward dispositions of anye more certayne than by the outwarde