is not subiect to the internall vnderstanding of man that is to sence and the mind because she gouerneth augmenteth nourisheth mooueth the pulses the spirits the hearts and performeth such other like offices without the consent of reason and wil the second is called liuing Inclination which is deriued from the knowledge of sence and in a man is naturally subiect to reason the third is reasonable Inclination and taketh his originall from the knowledge of the minde this in true man naturally commaundeth ouer the inclination of sence These foundations beeing firme and reall I gather twoo conclusions the first that man in the incorruptible state of his owne nature is alwaies enclined to vertue abhorring vice following honest contentment and auoydeth that dishonest the second is this that man as he is a creature conioyned with matter and sence enclineth naturally to sensible contentments and to vice accidentally the first conclusion is cleare by that which I haue before spoken For man produced from God cannot bee but like to his beginning conceiuing by his proper nature that honest good is the true and chiefest good which consisteth in vertuous action it is not possible that naturally he shuld will his contrarie The seconde is manifest by this for anie man how wicked soeuer neuer doth euill in fauour of vice but of contentment the theefe therefore steales not to bee a theefe but to possesse and enioy that whereof hee hath want and the adulterer committeth not adulterie to be accounted an adulterer but this hee doth in fauour of lust and venerous contentment the which contentment if hee could attaine vnto without vice it would be much more acceptable and pleasing vnto him for if a man should take contentment in vice and not in vertue true man should not taste in himselfe the incredible contentation of vertuous action which questionlesse is such as maketh him blessed and happie Neither should the miserable man bee so afflicted by his owne conscience the which without any other helpe bringeth vnto him most grieuous punishment Man therefore runneth into vice accidentally that is by how much the more the vice is conioyned with excesse of pleasure or griefe That vice is contrarie to the naturall inclination of man it may be this reason bee prooued because before the vice of intemperance proceedeth that same semy-vice of incontinence which is no other but a precedent battaile that externall maketh with internall Man bestiall with reasonable Nature and except reason be made drunke and subdued by sence man falleth not into vice This battaile out of question should haue no place if a man were naturally inclined to vice for where there is naturall inclination there can neither be fight nor resistance and if any should obiect that by the semi-vertue of continence which preceedeth temperance the contrarie may bee concluded I answer that in this there is speciall difference because the incontinent after vitious action repenteth himselfe and is daunted in minde but the man continent after vertuous action is merrie and comforted the one is tossed with trouble some thoughts the other reposeth himselfe with all quiet and tranquilitie no otherwise then doth the earth when after great violence in the end shee vniteth her selfe to the Center whether shee enclineth But moreouer man more then of any other outwarde good is desirous of honor prayse glorie he shunneth and abhorreth more then any other euill dishonour and infamie acquiring therefore vnto himselfe honour and prayse by meane of vertue but infamie and dishonour by meane of vice it is necessary that man naturally shuld bend to vertue and contemne vice for it would be inconuenient to loue the effect and hate the cause But notwithstanding all this it cannot bee denied but the number of vitious is infinite and contrariwise of vertuous the number to be so small that good Diogenes seeking with a light in the day time amongst a multitude could not find one this proceeding from no other but because the way vnto vice is easie and that vnto vertue hard and difficult Of which if we be desirous to search out the reason wee must discouer a little further and consider what maner of thing vertue is as what is vice and howe it may be sayde that both the one and other habite is acquired I say then that vertue is no other but an habite imprinted in the sensible facultie by true and direct reason by meane of which that facultie easily yeelding to reason reduceth all his affections to mediocritie and is conuersant either about pleasure or griefe and vice is an habite imprinted in sence by perueise reason by whose meanes declining from right and direct reason it easily bursteth forth into heigth excesse of pleasure and griefe Although man as I haue shewed bee naturally inclined to vertue yet is he neither vertuous nor vitious by Nature as wee haue said but acquireth both the one and the other habite by custome that is with frequent and like reiterated actions Furthermore we must obserue that man is neither capable of vice nor vertue before he be a perfect creature perfect man vnto which perfection hee arriueth in the beginning of the fifteenth yeare of his age for then hee is a perfect creature beeing able to generate another like himselfe and is perfect man hauing the true vse of reason but while that time he liueth rather the life of euerie liuing creature then of man performing no one action with preelection but ouer-guided with pleasure or anger and therefore as in that state he cannot be either vitious or vertuous so hee is not then woorthie of punishment rewarde praise or reproach Man therefore liuing first an irrationall before a reasonable life and aiming all his operations to the contentment of sence this by little and little procureth in him a former disposition to vice and contrary to vertue so that wee may say with the Poet From whence it sure proceedes that nature quite doth swarue From proper course the lawes of custome to obsarue Whereupon being necessarie for introducing vertuous habite to take away first wicked impression and tame sence by little and little which after the manner of an vntamed and euill customed Colt neuer ceasing to spurne against reason therefore the way of vertue is hard and vneasie whereas contrariwise that of vice is pleasing and readie This other difficulty also offereth it selfe that vertue is in the meane and vice is that which mooueth it selfe from mediocritie one way onely directeth to vertue but those that conduct to vice are infinite which is plainely shewed by the example of the Archer for hee can hitte the white but one way only but to misse it there be waies infinite Finally from the small number of vertues wee may assigne this reason for as to exercise and performe a vitious habite few things suffice so to acquire and practise vertue there bee many instruments and circumstances necessarie And first liberall birth and good temperature of the bodie
false for vertuous actions and not nobilitie is woorthie of honour and if nobilitie bee honoured it is not in respect of it selfe but as it is presumed that shee is with vertue conioyned But if to bee noble is a thing diuers from beeing woorthy of honour who seeth not that Mutius in his demaunde hath begunne as in prouerbe wee say a gallon potte and turning the wheele like an vnskilfull potter hath finished a cruse But leauing Mutius with all the other Doctours of the lawe in their confused Chaos I affirme that a Prince how great soeuer cannot giue nor take away nobility if it be such as either we haue or ought to be defined A Prince may well giue titles magistracie enfeofments place dignity and other such like most speciall honours but hee can neuer effect that one borne of the vulgar sort should be discended from illustrous familie nor that he noble by the renowne of his predecessors should be borne of base and ignoble parents although he dishonoured him neuer so much In your foundations added Count Hercole you discusse as though yours were the true definition of Nobilitie which neither Mutius nor the other doctors by you named would euer grant you for they vnderstande this terme nobilitie much more amply then doth that Greeke word Euguenia sound If they should not beleeue mee sayde Varano yet would they giue credite to authoritie of their Emperours seeing Frederick the second who beside his dignity had the name to be greatly learned demanded what nobility was made answer ancient riches and excellent customes as also Sigismond the most wise Emperour whom a man of the vulgar sort by him verie well esteemed entreating that he would create him noble made this answere I may make you rich and grant you all manner of immunitie but noble I can no wayes precure you to be Leauing authoritie and comming to reason either nobilitie is in the world from other things distant or else with others the selfe same as with vertue riches prayse honour and with other goods internall or external If it be the selfesame with others then is the distinct discussion thereof superfluous If it bee from them seperate and apart as particular treatie is necessrrie so is it as behoouefull to finde out desinitions and essentially differences by which the nature there of may bee knowne to bee from other thinges different The definition being giuen conformable to the doctrine of the Philosopher is such as that it sheweth this excellence which wee terme Nobilitie to bee of different nature from all other goods and properties therefore it is sufficient and good But the definition of Mutius and other Doctors can neither be blamed nor commended they neuer hauing defined or giuen any signe thereof whereby wee might distinguish it from vertue prayse and honour but haue so obscured it with the colours of other things as that there is no sight so quicke which is able to comprehend it Me thinkes sayd Count Hercole that from Mutius which I haue also seene the definition of Nobilitie may verie well bee drawne for hee affirming that Noble signifieth one woorthie to be knowne it may be sayde that Nobilitie is a good which maketh another man worthie to be knowne See you not answered Varano that by this definition vertue riches hnor and other goods which make another man woorthie to bee knowne are not a whit distinguished from Nobilitie which the Philosopher sheweth saying That there be three sortes of Cittizens in a Common-wealth worthy to be knowne those be the rich noble vertuous and there is no doubt but one may be rich popular and vertuous and yet not well borne and for all this hee shall be worthie to be known But to return to our purpose they greatly abuse themselues who baselie borne growe proude of receiued Nobilitie as though the authority of the prince had made them regenerate borne anew But what say you of the Nobilitie added count Hercole which the Signiory of Venice vsually giues to them that haue performed any singular benefit to their common-wealth is not that tru Nobilitie as they did to Giacomo Cauallo of Verona who was created a noble man of Venice with all his posteritie for the egregious vertue and valorous attempts that he performed in that most dangerous warre they hadde with the Genowayes at Chioggia and togither with him for the selfe same occasion they made thirtie pleibean families of the City of Venice noble ennobling those that then liued as all theyr dâ—scendants perpetually and they being the first were gentlemen without attending any third or fourth generation If Giacomo Cauallo were in his owne Citie noble sayd Varano hee acquired not nobilitie in the Venetian Common-welth but by being made a member of that commonwealth vnto which hee was vassaile hee attained some title and preeminence of great honour and benefit in that hee like other Gentlemen might stand for all honours magistracies and dignitie And by the reasons aboue by vs alleadged those first who of common people were made noble were truelie honoured but yet not ennobled with true and perfect nobility whereupon they were rather a beginning of Nobilitie to their posteritie then truly noble and to conclude Princes may by their authority giue beginning of Nobility to a familie as likewise of disgrace and ignobilitie and especially when through desert of vertue they honor good men and for vice reproach those wicked Your conclusion said count Hercules is so coÌ„formable to truth as I am out of al doubt I haue good cause to doubt also said Count Guido Calcag neither wil it euer sinke into my head that nobility as Varano hath set down is in the kind of good things being rather to be nuÌ„bred amoÌ„gst those euil which hinder felicity in that nobility in him noble doth no lesse poyson and corrupt his sweetest contentments then an other may be who is reiected Behold a fine paradox said Varano That is a padox replied Calcgnini which is not with sound reason accoÌ„panied for how can that be a good which depriueth of libertie and bindeth with hard knots of seruitude and who seeth not that nobilitie is such seeing he noble can neither do nor say any thing without consent of nobilitie he being continually enioyned to his great discontentmeÌ„t to speake walke stand still bee apparrelled vse wealth and to performe all his operations not as he would but in such sorte as his nobility vrgeth him with hauing an eie euer to decorum and not to obscure the glory of his predecessors the which cannot by ignobilitie be affirmed in that full of most pleasant libertie it giueth licence to the ignoble to liue not only after his own minde but liscentiously to cease vpon al those contentments which beast please him without hauing respect to time place or the dignitie of his predecessors To this truth these illustrous Princes most noble Ladies and honorable Knights will readyly giue testimony who neuer more sweetly tast their delights then when
with maruel and wonder from them springeth the beutie of this inferior world Such proportion we finde in the elements as well in quantitie as qualitie as if of this their proportion the least part were but disproportioned one element would conuert al the other into his proper Nature or els the world would be confounded into Chaos Proportion causeth harmonie in number in bodies beautie in humours health in minde vertue as contrariwise disproportion procureth in numbers discord in bodies deformitie in humors infirmity and in the minde vice But who is it that wil doubt proportion to be the cause of all delights as well sensible as inte ligible in that the good which delighteth is no good if it bring not with it proportion neither is there any thing that desireth to be vnited with good simply but with a good to it selfe proportioned and from hence proceedeth the saying of Heraclytus that euery thing is rauished with his own contentment the which standes in vnion of good to it selfe proportioned and this is that which properly of all things is beloued and desired To conclude as there can not bee good in the vniuersall world without proportion so can ther not in the litle world which is man be any beauty without proportion and as good can not without proportion procure desire so can not beautie without proportion cause loue In that loue is not generate in the louer but by symetrie which the thing beloued hath with the louer by al these and other reasons which might be produced we may conclude that all perfection springeth principally from proportion and therefore that it in humane body is a part more excelent than is the beutie of colours Me thinkes saide the Duchesse the doubt is after such a manner cleered as wee neede not proceede any further and that the palme is due rather to beautifull feature than to faire and well disposed colours It is a thing iust and requisite renowmed Lady sayd Patritio before iudgement to attend the partie for his allegations are not to be contemned and therfore that louer who is made a seruant to beautiful tresses to black eyes to coloured cheekes to rosie lips to a white hand wil alleage in defence of colors that the beautie which is part or rather proper offpring of the most perfect of all beauties sensible ought to bee the selfe same which bringeth principally the name of beautifull to that subiect wherin it is found but colours are such therfore by colours humane body shall principally bee called beautifull that colours be such it is a thing manifest for light is the greatest of all beauties sensible as that which is no other but a beame influence of diuine essence dispersed ouer the wole world as I haue said this being graunted to the most perfect of all bodies sensible which is the sun to the end that by it it might not only be beautifullest of all other creatures but that it should also bee the meane and principal cause of the apparance of all other beauties colours are so conioyned with light and light with colours after such a sort vnited as we terme light a bright color in a body illumined color a shadowed light in a colored body in no poynt differing but that light is a colour without adumbration color a light shadowed whereupon those colors which haue least adumbration as is white haue the greater similitude with the purity of light Light then beeing the greatest beauty of the world and colors part of light and of light created in al reason they ought to obtaine the chiefest place in humane beauty This louer wil further argue if the proper obiect delectable to the sight is no other but beauty colours being more delightsome then proportion or figure should also haue in them greater beautie That colours be such it is proued for colours are proper sensibles of the sight but figure and proportion sensibles common by the opinion as wel of the Perepatetikes as Academikes proper sensibles doo more moue delight sence then common Neither want there philosophers of authority as was most learned Psellus which hold opinion that common sensibles are rather knowne by reason stiried vp by the senses then by the sense thēselues To conclude he will thus reason grounding himself vpon that proposition which runneth currant through all vniuersities and is this that which is the cause that another thing is such is much more the like it self as for example sake If fire be the cause that all other things are hot then shall it of all other things be the hottest I will therefore affirme that if beautie of colours is a cause that the beautie of figure and proportion is apparant then must they likewise needes bee of more apparant beautie as light is of all other beauties the fairest in that light is the cause of the apparance of all beauties sensible and there is no doubt but colours are the cause of the apparance of proportion considering that cōmon sensibles cannot be cōprehended but by sensibles proper by the testimony of women thēselues of whom beauty is the proper ornament the said reasons may be confirmed they being priuie that colours in beauty humane holdeth the cheefest place and are of themselues apt to produce Loue they imploy all their industrie in the beautie of colours by making their haire like the shining colour of gold the cheekes like to white lillies and red roses the lips to rubies the teeth to the orient whitenes of pearle with which beuties shadowing some other of their disproportiōs they yet appeare are called faire kindling notwitstāding by such hart in the harts of mē amarous flames I le further adde the authority of the doctors of the Moysaical law who desirous that mē leauing their bestial appetites shuld be inamored of women set down by publike decree that it shuld be lawful for women to paint their faces and that fathers to daughters brothers to sisters husbands to wiues shuld be enioyned to allow money for the buying of colours these wisemen conceiuing that there is not a beuty more preuailent to imprint loue in humane breasts then that of colors thus wil this intangled louer with the beutie of colors cōclude that colors are the most principal poynts of humane beauty Heere Patritio held his peace and on a sodaine great murmuring did arise one defending one parte and others another which the Queene obseruing she pointed to the Lady Laura Peuerara This is a Gentleman belonging to the Duchesse borne in Mantua to the glorie of that City married to Count Hanibal Turcho one of the principallest Gentlemen of our Citie who as she doth easily with her beautie kindle loue in any one that beholdeth her so with her honest customes and modestie she doth so asswage others flames that al amarous affection is resolued into singular and special reuerence whereupon by all those that know her she is no lesse reuerenced then
and forcible power for the beloued with her beautie concurreth as obiect and there is but seldome conformitie betweene the one and others power And therefore it may easily fall out that the beautie of the affected may bee apte and conformable to mooue the minde of the Louer when in very deede the beautie of the Louer shall not haue the like conformitie in the minde of the beloued or be preualent to kindle in her amorous passion For this cause the Poets fained that Loue had two sorts of darts that is some gilded and others of lead and that those gilded had power to enflame those of lead to congeale freese as also that he pearced louers with his golden shafts when the beloued were for the most part stricken with the leaden ones and therfore Petrarch willing to cleare him selfe sweareth saying If I may saie so much Loue with his golden dart Chargeth on me when those of lead fall to her part Notwithstanding she beloued is bound by election perceiuing the loiall and faithfull seruice of her seruant to retourne the like mutuall affection which not doing she falleth into the errour of ingratitude in that shee beloued receiueth secret honour and commendation by this affection of hir louer she shewing in that most notable perfection such as that it vrgeth him to be enamored to loue and serue her and so much the more she must holde herself bound if she perceiue her selfe beloued with one of those kindes of loue before rehearsed for if shee obserue her selfe affected with this brutish and sordide loue she is no waies bound to answerable affection neither for this shal she be deemed ingrate but rather in hating such a louer she deserueth praise and commendation The Lady Countesse replied no further And Madam Camilla Mosti propounded her doubt which was whether it were better to loue or bee beloued That to loue is better answered Guirino may be affirmed by the Philosophers authoritie for to loue is action and with some contentment being good but from the beloued there proceedeth no action and moreoner it is better to knowe then be knowne and the Louer knoweth but shee affected as hauing loue made to her may bee depriued of knowledge and therefore thinges without life may be beloued but neuer loue finally the louer in louing exerciseth the work of charitie which doth not the beloued And therfore the Philosopher affirmeth that to delight in louing rather than to be beloued is a more commendable thing and a signe of greater excellencie in good custome and fashion On the other side it seemeth that to bee beloued is greater perfection for to loue being the same as to desire proueth want of perfection in the louer wherein she beloued doth abound and further by how much the final cause is more perfect thā the efficiēt so much doth the beloued exceed in perfection the louer in that she affected concurreth as the louing and desired end and the louer is procured to loue in fauour of her affected or to receiue from her some perfection Now clearing this doubt I say that this word to loue may be interpreted in two senses one is to desire vnition with the thing beloued to the ende to obtaine perfection from it the other in desiring to giue vnto the thing beloued some perfection In the first sense as riches is better than pouertie so is it better to be beloued than affect And in this manner are the kindes of humane loue fette downe by me for the louer seeketh vnion with the beloued to obtaine perfection from her beautie where of hee hath want After this sort likewise dooth the creature loue his Creator seeking vnition with him for to participate of his perfection In the second sence it is a thing much more excellent to loue than bee beloued for in the louer wee suppose plenty and in the beloued penury With this loue God loueth the creature and desireth to vnite it with his diuine Maiestie to reach vnto it full perfection With this loue the Prince loueth his subiects and the greater his inferior to giue and not receiue perfection Out of this wee haue spoken you most honourable Lady shall gather this singular conclusion that all loues haue their originall from aboundaunce or defect as the diuine Philosopher affirmeth in his Conuiuio and in his booke called Lyside faining that Poro which signifieth riches is the father and Penia which importeth pouertie is the mother of loue For loue springeth either from the penurie of the Louer or wealth of the beloued or from want in the beloued and superaboundance in the Louer The Lady Camilla commended the answer and all the other Gentlewomen wishing within themselues to be rather rich affected then poore inamored The Lady Lucretia Machiauella propounded this excellent question whether is more feruent the loue of a man towardes a woman or of a woman towardes a man Most gentle Lady aunswered Guirino the reasons are not of small moment by which wee may conclude that women exceede in loue whereof the first is perfection which women receiue frō vnition with man as by the Philosopher it is confirmed where hee entreateth of vniuersall beginnings of things naturall who desirous to shewe the great desire the first matter hath of vnition with forme sayth that shee desireth forme as the female desireth the male and this is in no other respect but because matter requireth perfection from forme as doth the female from the male Woman therefore attayning perfection from man and not man from woman so amorous desire in her is more eminent then that in man But further if wee shall but consider the proper subiect and abode of loue wee shall finde that it is in soft and delicate hearts the which continually are nourished with sweete and pleasing cogitations as diuine Petrarch heere testifieth speaking of loues originall when he sayth From idle mind and want onnesse humane He springes nourisht with thoughts though sweet yet vaine And of vaine folke doth Lord and God remaine Women therefore beeing naturally soft delicate and vsually idle being nourished with sweete and pleasant cogitations and on the contrarie men beeing sterne and for the most part entangled in serious meditations wee may conclude that loue taking greater nourishment in the heart of a woman becommeth also more preualent and vigorous Although I notwithstanding these reasons do hold the contrarie for trueth and that amorous passion is much more vehement in man then in woman and I am mooued thereto by this most probable supposition that the more preualent cause bringeth foorth the more forcible effect The beautie then of woman beeing farre more excellent then that of man as Signior Patritio yester day shewed and beauty being the cause which produceth loue it will follow that the beautie of a woman shall bring forth in mans heart amorous affection much more ardently then shall the beautie of a man in the heart of a woman and therefore reason willeth that the name
most pleasant comedy it being nowe late the tables were spred supper ended certaine measures once troden the duke rose vp euery one went to his lodging The day following being fair wether a calm sea His highnesse with the excellent Duchesse part of the court went to the sea side to see a draught with the nets and the vsuall company with the most noble Lord Don Caesare and the marquesse of Carrara who had taken great contentmēt in the discourse of honor went to the chāber of madame the Countesse where according to accustomed solemnity the Lady Syluia Villa was crowned Queene euen nowe lately married a yong Gentlewoman exceeding gracious who causing the Ladies and Knights to sit round about her spoke in this manner Vndoubtedly my error should be verie great if I in a maner being but a child by imposing newe lawes to our contentments should withdraw my selfe from the accustomed manner For this would be no other but by too much presuming of my selfe to eclipse the commendation of these three Queenes my predecessors whereof deseruedly they may boast and vaunt who in their Empire procured no lesse profitable and honest then delightsome and pleasing entertainments whereupon by their most happie furtherance wee haue learned what thing beautie is and where it consisteth wee also know what Loue is and how we ought to loue wee haue in like manner vnderstood what Honour is and how it is lost how acquired and how preserued which things hauing wel considered with my self I cannot but greatly commend their wonderful iudgement seeing they haue laboured with our great contentment to giue vs knowledge in those things whereof aboue all others they discusse and argue in Courts amongst Ladies Gentlemen nobly instructed I therefore desiring by imitation of their famous vertues not to manifest my selfe altogither vnwoorthie of this Empire haue considered that after honour it befitteth well to intreate of Nobilitie to the end that wee neuer erre in discerning those Noble from the Ignoble For it seemeth that riches and sumptuous vestments are the principal caracters of Nobilitie we seeing euerie day that the riche appearing in costly Robes make profession of Gentilitie And with bold audacitie not to say presumption establishing themselues in Princes Courts are sodainely without any other vertue as Noble reuerenced called accepted I commaund you therefore Signior Hercole Varrani that in fauour of me as also of all these Ladies and Gentlemen you vse some discourse vpon Nobility withal prouiding your selfe to resolue all the doubts and answere al the demaundes that in such an argument shall be made vnto you And certainely Signior Hercole Varrani is a Gentleman adorned with al those qualities which in a perfect Courtier are principally required He hauing therefore done reuerence to the Queen said in this manner I shoulde repute my selfe too happie and fortunate most excellent Queene in that with singular fauour you haue thought mee worthie to intreate of so worthie a subiect as is Nobility if I knew not that in your highnesse mind a false image of my vertue were deceitfully impressed I being verie priuie to my selfe that my ssender sufficiency wil greatly frustrate your good conceiued hopes of my performance Notwithstanding seeing your maiestie so commaundeth I wil accept of the enterprise holding this for infallible that disobedience bringeth farre greater reproach then ignorance and pusillanimitie then boldnesse The fift dayes Discourse Wherein is discussed of Nobilitie THere were some most graue and ancient philosophers thrise excellent Queene so great contemners of Nobilitie as they constantly affirmed it to bee no other then a light blast of ambition wherewith same Citizens more mightie then the rest were puffed vp and if notwithstanding there were any such thing in the worlde it was no whit at all distinguished from vertue but that the man vertuous and noble was all one and the selfe same thing vpon which point hauing meditated and being to discusse of Nobilitie not to perplexe the minde and vnderstanding of the attendant I will deuide this my briefe discourse into three partes First I will shew what Nobility is and where it consisteth in the second I will set downe the principall reasons of those philosophers who contemne it as a thing vaine and fantasticall and in the third I will make answere and resolue them to the end our Nobilitie may remaine most noble and apparent I supposing therefore that in certaine indiuidualles of humane kinde there shineth an excellent qualitie which is termed Nobilitie affirm that it is no other then a good of fortune that happeneth to man in his first originall and birth procured vnto him by the honorable repuration of his predecessors and glorie of his countrie by meanes of which it is worthyly supposed that he is much more capable and appliant vnto vertue then another can be borne of mechanicall parents in a countrie obscure This by a most proper terme was by the Grecians called Eugenia which signifieth liberall and good birth or originall conformable to that worde wee vsealso to call them noble well borne I haue affirmed nobilitie to be a good of fortune not because nature therein hath no part but in that as the Philosopher teacheth fortune of those thinges is saide to be the occasion which fall out contrarie to the intention of the worker being therfore nature intentiō in framing man to make a reasonable creature not one noble of reasō nature is the cause fortune of nobility And I haue placed in the definition that other clause honorable reputation of his predecessors as a difference specificall which distinguisheth this good called Nobilitie from all other goods externall as likewise the last wordes of all are by me set downe to expresse in this definition not only the cause materiall formall and efficient but also the finall in that Nobilitie is for no other respect by all men had in price and estimation but only because he noble seemeth borne with a better inclination and disposition vnto verrue then a plebeyan or one extracted from the common sorte He therefore shall bee esteemed more apt vnto vertue and shall be called truly noble who legitimately descendeth from men and women excellent famous either for riches or those things that most among mē are esteemed that shall haue had many of his race in euery age of each sex honorable renouned or that shal bee borne in a Cittie built and replenished with men heroicall and glorious where vppon the greater haue beene the number of his commendable progenitors the more noble shall he be Neuerthelesse hee may bee called absolutely noble who shall haue lost the memory of his ignobilitie which memorie remaineth during the reuolution of three generations and let this spoken suffice to make knowne that neither riches nor sumptuous vestimentes make a man noble but further it is necessarie that the renowne of his progenie therevnto concurre for hee borne of mechanicall parentes although neuer
confirme their speeches by swearing by the faith of a Gentleman this making mee doubtful and sometimes absolutely to beleeue that to call a Gentleman dooth not properly signifie noble but rather and honest man and of gentle customes And Varauo Touching your first demand I am of opinion that this word Gentle was deriued from the Latine as also the greater part of those termes which in our vulgar tong wee commonly vse For gentle among the Latins signifieth as much as of the selfesame familie and in like maner they were called gentle who had the selfesame name as we reade in Cicero who speaking of Tullius Hostilius calleth him gentle and writeth in his Topickes that they be gentle who amongst themselues are of one name and haue their originall from free men whose predecessors haue neuer indured seruitude Whereuppon wee may gather that this woorde gentle agreeth with no other but with persons of noble families And therefore I iudge that this worde which in olde time signified thus much that this man was noble together with him of such a familie and these men were noble with those of another familie enlarging now somewhat his signification generally noteth vnto vs that one noble is somwhat more and as amongst them they were called gentle who descended of noble familie so now those noble are called Gentlemen so that wee may conclude the name of gentleman to be proper to him noble and that to one ignoble it can no wayes be applied To the second demand notwithstanding Dant Petrarch and Boccace haue indifferently vsed these two terms Noble and Gentle yet do I make some difference betwixt them and holde opinion that the name of gentleman hath a farre more restrained signification than this word noble and that a gentleman is he who by the Philosopher is called Geneos as much as to say gouernours in whom appeares not only the vertue of kinde but also that of his proper selfe for though as I saide the name gentle is proper to him noble yet without vertue he shal euer be an vnworthy possessor thereof and therefore I thus conclude that the man noble without vertue and he vertuous without nobilitie can neuer properly be termed a gentleman Then as your conclusion standeth with reason said Strozza so doe I coniecture that the number of true Gentlemen is very small whereas on the contrary the multitude of them is infinite who vsurpe this title being not onely men noble vitious and the ignoble vertuous but also whosoeuer by meane of wealth can liue idlely although hee bee most ignoble and vitious professeth himselfe a gentleman so that if any man should obiect vnto him Thou arte not a Gentleman presently as if hee had receiued some notable iniurie he would make answer with the lye neither would he refuse combate vpon this quarel as being perswaded that hee fought in a iust cause Your opinion sayd Varano is conformable to that the Philosopher sayeth which is that all men in wordes vsurpe vertue and nobilitie but of such as be truely noble and good there is not twentie in any one place to be found This demaund of Count Palla pleased al the knights and gentlemen very well and the answere thereunto of Varano was highly commended When Caualiere Gualing You hitherto Signior Hercules haue so plentifully and particularly discoursed of nobilitie as from this day forward we may thinke that there remaineth not any thing further which vpon this argument can bee produced yet for al this shall I not bee fully satisfied if you set not downe some distinct insormation of the degrees of Nobilitie for that is no true nor sufficient cause of ones beeing more noble than another in that the antiquitie and number of his predecessors is the greater as in the beginning it appeereth you would haue inferred for being so it would follow that a priuate gentleman whose bloud were more auntient than that of a King or Duke should then either king or duke be more noble the which as an inconuenience to some wold neuer be yeelded you I desire you therfore touching this point to runne ouer the degrees of nobilitie Varano made answer It appeareth to be a subiect proper vnto the Ciuilians for a parte of iustice being conuersant in in distributing punishments rewards and honours it is requisite that the Ciuilians vnderstand distinctly and discusse of degrees of nobilitie to the end that with geometrical and equall proportion they may conferre their dignities titles and preeminences whereof Nobilitie seemeth principally worthie Notwithstanding to giue you satisfaction building vppon my foundations I diuide nobility into fiue degrees or orders The first ascending is them noble who hauing taken original of riches indifferent vertue neuer encreased nor diminished are called priuate Gentlemen The second is of those who are honored further with noble enfeofments as also with iurisdiction and title of Counts The third haue equall iurisdiction with title somewhat more eminent and are called Marquesses The fourth is the dignitie of Dukes the fift and highest is that of Kings These degrees haue amongst themselues like proportion of nobilitie as in them of vertue there is supposed Seeing honours prerogatiues are imparted to nobilitie correspondent to the vertue which in their kind is presumed to bee the first degree therefore grounded on indifferent vertue is iuferior to all the rest and the last wherein vertue heroycall is supposed being that of kings called for the same reason by Homer shepheards of people is most superiour the other three bee part inferiour part superiour seeing the second more noble then the first must giue place to the third fourth and fift the third superiour to the first and second shall giue preeminence to the fourth and fift the fourth before the other three inferiors shall yeede preeminence to the fift If I conceiue you rightly added Gualinguo you would say that priuate Gentlemen must giue place to Countes Counts to Marquesses Marquesses to Dukes Dukes to Kings and this standeth with reason Although in Germany it may bee through abuse Countes goe before Marquesses as also in the kingdome of Naples Princes before dukes To this title of Prince said Varano I haue ascribed no particular degree of nobilitie considering it is an attribution to al great Lords that distinguisheth not one potētate from another but the prince from his subiects if it be particularly ascribed it agreeth as seemes to the eldest sons of kings and Dukes I beleeue also said Gualinguo that not without some special reason you haue omitted the principallest degree of Nobilitie whereunto all those noble and most noble doe willingly giue place and that is the degrees of the Emperour and Pope The Emperour as Emperour and the hie priest as Pope cannot concurre answered Varano with the definition of nobilitie nor make any order of nobilitie and I say as Emperor or Pope For there is no impediment but that one chosen Emperour or Pope may come of royal and most noble stocke
Queene highly pleased the Lord Don Caesar and all the rest of the Ladies and they attended the Champions comming forth for those learned after a low muttering and consultation they denounced Signior Patritio for Champion and of the Knights parte the Lord Guilio Caesar Braneaccio not onely amongst all the rest the oldest Souldier and in knowledge of Armes most excellent but further a gentleman very learned eloquent and with all manner of vertue adorned This electiō once made the Queene breaking silence commaunded Patritio that he should first enter into the field who smiling Although most renouned Queene saide he it is no small preiudice to the learned in this action to be assailants but is as it were halfe a confirmation of precedence to armes notwithstanding seeing your Maiesty so commandeth I will not refuse to bee the chalenger yet with this condition that in this conflict there be no other armes vsed then those wherewith the learned accustome to subdue their aduersaries for if souldiers shuld but draw their swordes out of doubt syllogisms inductions cuthememes examples and the learneds Champion himselfe would be ready to she the fielde Then Signior Guilio Caesar smiling Although election of armes belongeth vnto vs as defendants yet to the end our victorie may bee more glorious wee accept of combate with your owne armes so now Signior Patritio frame your tongue to this warlike assault for as equitie and reason standeth on our side so hope I by my valor couragiously to sustaine it Patritio therefore hauing a while pawsed with himselfe begun in this sorte The seuenth daies Discourse Wherein is determined the Precedence of Armes and Letters IT is a verie deepe and doubtfull question most famous Queene which you haue propounded to be disputed of this day seeing that Armes and Letters are both of them so Noble professions and so excellent as that it is difficult to iudge to whether of them the Palme is due Considering by armes wee defende and amplifie kingdomes and by Letters wee preserue and gouerne the same so that the one of the other standeth in such neede that neither this without the other can be iustly extended nor the other without the first be securely maintained Notwithstanding seeing it so pleaseth your Highnesse that the tediousnesse of our iourney be passed ouer with some ingenious and pleasant discourse I wil contende to manifest as a valorous Champion of the learned that the ballance fitteth on our side and in that the souldiour and scholler cannot sit both on the same stoole the Souldiour must giue place to the scholler Now to come to the knowledge of truth which we seek after I think it necessary that to discoursing briefly we first of any other thing intreat of those perfections which of thēselues are sufficient to bring a man to his true ende which is felicity to the end that seeing in what degree and perfection Letters stand and in what art militarie we may draw out an infallible iudgement to whome the first degree of honour ought to be giuen whether to the Souldior or Scholer I say therefore that man for no other cause of all other Creatures is onely capable of felicitie but in that beyond vegetatiue and sensaliue faculties hee is endued with vnderstanding by meane of which working vertuously he may come to cheefe good and enioy highest delight In this humane intellect twoo most principall faculties are founde the one of which is called by the Philosophers vnderstanding speculatiue whose obiect is trueth the other practike vnderstanding which is conuersant about that good in humane opperations confisting By all reasons these twoo faculties are placed in humane vnderstanding considering that of all things which this vniuersall frame containeth some bee the workes of the greatest god and Nature other be humane opperations In the works of God and Nature truth is sought after in humane opperations good By meane of these two faculties man acquireth two sorts of perfections one of which is called Habite speculatiue the other Habite practike Habite speculatiue is no other but a knowledge of all those things that comprehende the vniuersall frame the which as they are of three sorts so be there three seuerall speculatiue habites seeing that some are by their owne proper essence seperate from sensible matter as is the omnipotent and most excellent God the Intelligences assisting the Celestiall Spheares and those which of the Metaphisicks themselues are called Transcendentes as Ens good truth the thing such like the knowledge whereof is deseruedly called Wisedome some again by their essence are wholly drowned in sēsible matter and with motion conioyned and these bee the heauens elements bodies mixed the knowledge of these things is called natural Philosophy There be yet some other which in effect can neuer be seperate from sensible matter notwithstanding naturally they are such as by part imaginatiue and with the minde they may be considered or imagined without consideration or imagination of matter and this is mathematicall knowledge diuided into Geometrie which handleth continuall quantitie that is line superficies and body and arithmetike beeing conuersant about discreet quantitie which is number there bee further some speculatiue habites comprehended vnder these three heades by the Logitians termed sciences subalternall or halfe sciences for in respect of the subiect whereabout they are conuersant they participate of naturall knowledge but considering the manner by which they proue their conclusions they are mathematicall as those that embrace mathematicall conclusions for their beginning Amongst these is Astrologie considering bodies and motions celestial the like also naturall knowledge doing but in a diuerse manner then prospectiue which intreateth of visible line Steremetrie being employed touching solide bodies musicke respecting number harmonicall with other such like And these be al the sciences and habites wherewith intellect speculatiue is adorned in inuestigating and finding out of truth Practicke habite is no other but the knowledge of all those thinges whereof man is the beginning and they be diuided into two heades actiue and doing part actiue is a firme vnderstanding of those thinges which appertaine to the good gouernment of himselfe his house and finally of the common weale The doing or performing habite is that knowledge which is called arte this being diuided into those mechanical and liberall But leauing apart mechanicall art as impertinent to a ciuil man we wil affirme that amongst liberall artes Grammer is numbred Rhethorike Dialect Poesie Musicke both of voice instrument painting Architecture and the art of Phisicke and amiddest all these we wil allot the principallest place to art Millitarie as of al other the most excellent which by the Philosopher was placed in the number of artes it hauing belonging vnto it all those conditions which in an art are required that is materiall subiect end and the instrument which to the end conduceth neither wanting there also firm beginnings and principles wherewith euery day great souldiers serue their turne materiall subiect is