sheweth in diuers places to be true in him selfe and principally in the Sonnet Athousand times sweet warlike mistris mine Speaking of his heart now possessed by his Laura saith And if in him some other mistris hope In vaine it is when minde hath no such scope And in the sonnet Shaming sometimes although she holde her peace Saith Calling to minde the day when first I did thee see For neuer will there one to me so pleasing bee And in the sonnet Full of that sweet vnspeakable delight Hee saith This custome hath so crept into my minde Her to beholde whom I so glorious finde That any other if I chance to see This custome makes her odious seeme to mee And in the sonnet Seeing that for my hire this way is mee debard He faith And to one Image I addicted was Which Zeuxis did not make nor Phydias Nor yet Praxiteles who caru'de so well But one for art that did them al excell Touching experience of those louers which are not contented with one loue alone it is altogether false because they are no true Louers but treacherous rebels to loue as those who caried away with a furious storme of lust fancy rather beastiall then humane loue the answer pleased the Lady Countesse and all the other Gentlewomen But Madam Syluia Villa a yong damozel of most beautifull and gentill presence seeing you conclude saide shee that a Louer cannot loue two Mistresses shew mee also if one beloued of two seuerall friends to auoide ingratitude ought to content both Louers with intercourse of affection From the former conclusion answered Guirino proceedeth the absolution of this present doubt For the beloued not being able to performe correspondencie in loue except she also become enamored and it beeing in the Louers power to affect but one subiect shee can loue and fauour but one alone for doing otherwise shee shall not only not auoyde the vice of ingratitude but defrauding the first louer of his part in that whole which is his in all reason shal be most vnthankfull The Lady Syluia cōmended this answer when Madam Anne Strozza a Matron whose fauor is accompanied with modest affabilitie propounded after this manner Men inamored amongst many wordes which they vtter intermixed with teares and sighs they are wont to their beloued with oath to affirm that they affect them aboue themselues on which wordes hauing many times mused I euer found my selfe in greater doubt thē before neither can I be resolued whether it may be true that the Louers affection towardes his Mistris is greater then to his owne self Tell me therefore Signior Guirino your opinion It is requisite answered Guirino before I resolue you that you most noble Lady be aduertised that doubt hath no place in the loue whereof wee haue entreated which is a desire of vnion and supposeth indigence of the thing beloued for with this loue towardes our selues we cannot be affected notwitstanding the fable of Narcissus first because vnion presupposeth two at the least secondly because of our selues wee can haue no want Therfore your demaund hath place in that loue which we terme good will which is no other but a desire of giuing or seeing perfection in some subiect touching which wee haue to consider that all loues haue originall from the affection towardes our selues the which is such and so great that all things created contend euer to woorke in fauour of themselues and hee that should further say that the creator fashioned the world for no other cause but to please himselfe should not speak much amisse which being true as it is how vaine are the wordes of flattering louers when they affirme that they loue their mistresses better then themselues But because there is no lie so great as in it there may not appeare some shadow of truth it may so happen that the louer desireth some sort of humane good more in his mistresse then in himselfe as riches honour and such like and in this sence it may bee true that he could wish better to his beloued then to himselfe But he desireth such good to please himselfe it cannot therefore be sayd that he loueth his mistresse better then himselfe But wee see by experience replyed Lady Anne that some louers depriued of the hope of their beloued haue also suffered the priuation of life and wee reade that the faithfull wife of Ametus refused not to offer her selfe to voluntarie death for the loue of her husband which is a manifest signe that the louer may affect his beloued aboue himselfe And if we may credit Petrarch it may bee sayde that the louer may not onely loue his mistresse aboue him selfe but hating himselfe may plant all his affection in her as hee affirmeth of himselfe in the sonnet I finde no peace saying My selfe I hate and loue an other best Be assured noble Lady answered Guirino that violent killers of themselues do that for no other end but in a loue to their own persons and to please themselues being of opinion that death shuld be to thē as an ease of some insupportible griefe and the wife of Ametus supposing the fable to be true without doubt perfourmed that louing offer in fauour of her selfe either as desirous of glorie or to auoide the sorrowe which by the death of her husband she thought in her selfe insupportable neither want there examples of men most studious of glorie who to acquire immortall fame vnto themselues haue embraced voluntarie death as we reade of Curtius of the Decij of Attilius Regulus and other noble Romaines whose attempts out of doubt were vndertaken more for their own contentment then for loue of their coūtrie So that I thinke there is not so simple a woman which beleeueth such vaine wordes produced by Louers for their owne contentment and by such like dissimulations to obtaine reciprocall affection from their affected This opinion of Guirino was by the gentlewomen approued true not without some secret heart-burning of the gentlemen enamored and neuer a gentlewoman remaining to propound any more questions the Queene spoke after this sorte Althogh doubt is litle befitting princely Maiestie being a manifest signe of ignorance the which of all other defects in Princes is most reprochfull ouercome notwithstanding with a naturall desire of vnderstanding I desire it may bee lawful for me Signior Guirino to demand of you if in the Louer not beloued loue can long time indure To doubt saide Guirino most renowmed Queene proceedeth rather from equalitie of contrarie reason then from ignorance to be circumspectly doubtfull may rather bee ascribed to aboundance then want of knowledge Your highnes therefore in doubting hath not only not offended royall Maiestie but by mouing a most excellent question hath giuen triall of your noble conceit and by fauouring me exercised your high and magnificent curtesie Therefore before I answer your Maiestie I will declare the fable recited by most singular Themistius in his sixt oration The goddesse Themis saith he being before Venus
beloued Being come therefore before the Queene with her Harpe she sung so sweetly as it seemed the soule at the sound of that diuine harmony rauished would haue flowne out from the body of euery one that heard her when musicke being finished the Lady Duchesse dwarfe came running and made it knowne that the Court was at hand whereupon the queen rising vp the Ladies and knights after order giuen for prosecution of these disscussions begun the day following went to meete his highnes and the rest of the day while supper-time was passed ouer in diuers recreations and pleasant sports After supper they trode certaine measures which finished his highnesse rose vp and cuerie one retyred himselfe apart to his Lodging The second daies discourse VVherein an argument arising amongst the Ladies and Gentlemen they disscusse of Humane loue THe day following his highnesse with the renowmed Duchesse and parte of the Court went into the wood of Elisea where was prepared a very pleasant chase the huntsmen with their nets hauing enclosed a sufficient number of boares whereof that wood aboue all others doth greatly abound and the vsuall company placed in order returned to the Chamber of the Lady Countesse of Sala from whence taking by chance the Lady Isabella Bentiuoglia a matron adorned with most noble qualities shee was crowned Queene who after a little silence spoke in this manner I beleeue not that amongst vs there can any one be found of so dull a conceit which did not yesterday find great contentment in the discourse of Signior Patritio hee hauing explaned vnto you what beauty was from whence she deriued her original and to what ende shee was graunted vnto mortall men by the omnipotent Creator The which hauing well considered I thinke it not much from the purpose to prosequute the method begun giue some occasion to these pregnant and learned wits to extend forth such like delights which also vnto vs may be a singular benefit and commoditie For what greater pleasure may be tasted then to satisfie that naturall desire we haue to vnderstand Signior Patritio sayd yesterday that beautie was the mother of loue and therefore as of the mother I remained out of doubt so am I desirous to haue some notise of the sonne and in effect to knowe what thing this is which wee tearme loue for in the description that Plutarch therof maketh I am but little satisfied it seeming vnto mee a meere fable to say that he is a blind boye winged and naked with a bow in his hand arrowes by his side as likewise it is no lesse vanitie to affirme that he is a curteous child or froward old man that he springeth from idlenes and humane iolitie I command you therfore Signior Guirino if my fauor be with you of any worth that you dilate vppon this subiect because I am assured that al will attende you with great pleasure and contentment for the desire euerie one hath to knowe the Tyrant or rather this greedie deuourer of humane hearts A most grieuous burden thrise excellent queene doth your maiestie lay vppon my shoulders answered Guicino in sodainly enioyning mee to entreate of so high an argument as loue is in contemplation whereof the most refined wits haue bin confoūded Neuerthelesse to make known how deare the fauor of so great a Queene is vnto me I wil couragiously attempt the enterprise hoping that loue himself vnto whom frō my cradle I haue dedicated my life wil stirre vp my inuention and moue my tong so that conformable to your highnesse entention I may make his noble essence other mysteries vnto him appertaining most perspicuous and manifest Here Guirino staying pausing a little with himself begun afterwards in this manner Our soule most excellent queen being deriued from true and essential beautie there is in it such an inclination and knowledge of beauty impressed that no sooner by the eye beautie discouereth it selfe vnto her but sodainely without any reasonable action reioycing with her selfe shee is greatly delighted Hereupon it proceedeth that there is not so harsh a spirit and capacitie which at the presence of some beautifull thing bee it naturall or artificiall slayeth not with wonder and delight to beholde it although hee can neither comprehend the proportion order or any other part of this Beauty But in that most illustrous Queene as yesterday Signior Patritio made manifest Beauty humane as the liuely image of diuinitie surmounteth all other in this inseriour world therefore deseruedly is it that which with his present apparence hath force to enflame and kindle loue in the soule of man Of which loue humane seeing your maiestie so commandeth I haue determined to discourese laying apart that generall argument whereof others super fluously haue entreated it being rather a certaine inclination which euery creature hath to his owne particular good then a true infailible loue Whētherfore we wold attain to the prerfect knowledge of any thing these foure things especially we are wont to seek out first whether that after which wee seeke be extant secondly what it is thirdly from whence it hath his originall and lastly what end it hath Now therefore I supposing which of all these Ladies and gentlemen will bee graunted vnto mee that loue is I will passe ouer vnto the other three sought after the which I intend to make manifest vnto you in the description I shal set downe of Loue but before I go any further I thinke it not amisse to lay open some definitions i. two of diuine Plato one takē out of Aristotle for taken out I may verie well say because bee neuer hath defined it Plato therfore in his book called Phedro saith that loue is no other thing but a desire of vnition with that which is Beautifull and in his Conuiuio as also in Diotima he affirmeth that loue is a desire of bringing forth that which is beautifull In like manner out of the wordes of Aristotle in his Rhetorick may be gathered that loue is no other but a desire of interchaungeable affection The words of Platoes first definition be true but yet being too much restrained they declare not sufficiently the nature of loue the second is onely proper to one kinde of humane loue and therefore cannot bee taken for a generall desinition That of Aristotle notwithstanding it bee vniuersall and hath his verification as well in loue as in good will beeing in a manner the end both of one and other yet is it somewhat defectiue because there wanteth the efficient cause as in it no mention being made of beautie which properly doth generate and preserue loue but in that the defect of these definitions wil be made manifest in the consideration of that I intend to propound I will in this proceed no further but come to define humane loue according to the power of my slender wit and admit I preuaile no further yet by this meanes shall I giue occasion to these learned vnderstandings to
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
one to repell force with force he carrieth also with him the caracter of iniustice And how caÌ„ this be replied Tassone if to suffer iniury as the Philosopher affirmeth is free froÌ„ vice to offer it is vitious vniust The Philosopher saith wel answered Gualinguo but yet this taketh not away my positioÌ„ for thogh the suffring of iniurie be without vice yet giueth it some testimonie of vice in the patieÌ„t for that by this act of supporting iniury he sheweth himself worthie of contempt and consequently vniust and wicked for only the wicked man is worthy to be ignominious Seeing honor is not lost added Tassone but through want of iustice and defect of valor is a kind of iniustice this word Valor in the definition of honor seemeth to be superfluous The common sort said Gualinguo not knowing that iustice comprehendeth al vertues iniustice al vices and ordinarily distinguishing between base actions and those of iniustice to make men learned as also vnlearned conceiue the nature of this our honor the word valor is not only not superfluous but necessary and so much the more by reason common opinion holdeth base cowardly men more infamous then those vniust and in euery one want of valor is more obserued then that of iustice Nay said Count Hercules the abuse is growne so far as all men valiant of person are esteemed honest men although in the rest they be most dissolute This hapneth answered Gualinguo because the common sort which know not the inward vertues of the mind measureth the goodnes and valor of a man from the force of his body not from the power of his mind little obseruing that as man by the vertue of the mind exceedeth the creatures so in strength of body by many beasts he is excelled Tassone said nothing else but count Hercules Mosti obiected tel me sir knight if this our honor once lost may be recouered again Let euerie one take heed said Gualinguo of loosing his honor for being once iustly lost it can neuer be recouered and I said iustly because lost otherwise it may rather be termed honour suspended then lost as it happeneth to those honest men who by false suggestions enter into the euill opinion of the world seeing it may come to passe that time in the ende discouering the trueth they may recouer their good name You impose too seuere a law vpon honor Signior Gualinguo replied Count Hercules in that it onely being once lost you giue out it cannot be recouered for my part I iudge it scarce reasonable that one bad action cannot by many other good be recompensed for this is no other but to bring an offender into extreame desperation by which meane honour that in a man ought to be the principall cause of doing well would be an occasion for him to multiplie his flagitions without euer reforming them By my definition of honour deliuered you should bee out of doubt answered Gualinguo that honour iustly lost cannot be recouered For if it be true that honour is a firme opinion in him that honoureth that he honoured hath neuâ—â— led in iustice nor valor one that hath only failed once is known for the man cannot come within the compasse of this definitioÌ„ because then it should not be conuertible with the defirite and would be no other but as if we should ascribe a reasonable soule to an asse But if men added Mosti should turne to haue as good an opinion of such an one as at the first might he not recouering the priuiledge of honour come within this definition If we should grant said Gualinguo that an asse had winges we might conclude that hee were a birde and fowle therfore I say vnto you that this case in him can hardly be admitted who hath iustly lost his honor because they who haue notice of his defect althogh they would yet could they not of such an one retaine so good an opinion as at the first if they lost not also theyr owne memories the which is hard or at least verie difficult For men for the most parte being enuious and maleuolent they are vnmindfull of vertuous actions keeping them close but they reserue fresh in memorie another mans misdeedes and continually with their tongues blaze it abroad and touching this seuere and strict law of honor I say it is seuere but yet iust and likewise those lawes be iust though austere that cut off the liues of malefactors or their meÌ„bers the which things though they be irrecouerable yet cannot these chasticements hold malefactors in but if the feare of losse were recompenced with the hope of recouerie who seeth not how great the number of wicked men would bee and of those ready to worke mischiefe The law of honor then is the cause of wel doing not of multiplying flagition because the greater sort of men hold their honor so deare as that they dare not do euill for feare of the losse therof knowing that it once only being lost can neuer be recouered But for al this I do not affirme that a maÌ„ who hath ceased the honor of the world should vppon this multiply in flagitions without euer reforming himselfe but rather the coÌ„trary that a maÌ„ after the recouery of the former good opinion cannot do better then manifest to the world in all his actioÌ„s ensuing that he is peniteÌ„t turned to a better life for though it may wel be that he shall hardly be able to returne to his first degree of honor yet he may become a good man shun continuall reproach And how should it come to passe replied Mosti that proouing a good man he should not likewise become honourable I pray you tell me is not an honest man worthy of honor If you deny this you frame a paradox against the Philosopher who affirme that onely the honest man is woorthy of honour An honest man answered Gualinguo is two maner of wayes vnderstood One is he that neuer crackt his credit but is wel knowne for such an one and this man is truely worthy of honor and deseruedly honored The other is he who hauing once or twice failed and knowne for such an one in the end amendeth and becommeth good this man is not absolutely woorthy of honor neither can he be counted honorable but only in comparison of a man impious Count Hercules was content with this last distinction when Count Gherardo Beuelacqui I saw saide he in the booke of Posseuiuo intituled of Honour amongst many other this one notable disputation whether honor consisteth in the honorer or him honoured and notwithstanding he greatly laboreth to ressolue this difficultie yet my conceit was not therewith satisfied for by one reason it seemes to haue residence in the honorer seeing in him is placed that opinion which you auerre to be honor On the other side it appeareth rather to be in him honored seeing he giueth denomination to the subiect and that as milke for the whitenesse is in
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
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
which may manifestly appeare vnto you seeing a man brings nobilitie from his mothers womb but so can he not bring with him either the Empire or Popedome ech of these degrees being disposed by election and not by succession but a man may be borne a Marques a Duke or a King speaking of such principalities and kingdomes as come by succession And though Emperours goe before Kings and the Pope not only before Kings but also before the Emperour himselfe of this nobilitie is not the cause but their dignitie the which noteth in those subiects so great excellencie of vertue as is woorthy of all supereminencie Howe can it be replied Gualinguo but if the Emperour and Pope haue prerogatiue to distribute the greatest titles of nobilitie considering they may make Counties Marquesses Dukes and Kings that they should not be noble yea and most noble themselues And Varano I proued vnto you by liuely reasons that no Prince how mighty soeuer can giue nobilitie although he may adorne and amplifie it with titles enfeosments and honors which be the rewards not so much of nobilitie as vertue but if I shoulde graunt you that the Emperour or Pope might make an other man noble yet coulde you not conclude for this that they were to be recounted in the number of those noble for the Sunne also is of power to produce heate in these inferiour bodies yet the Sunne if wee will giue credite to the Philosopher is not hote himselfe Very wel said Gual I now vnderstand you your meaning is that the Emperor and be noble virtually but not formally to vse these scholastical termes which hath no other signification but that they in one sort more excellent the those noble themselues possesse nobilitie as they that haue the authoritie to create augment Nobilitie and for this I rest satisfied although I desire yet to vnderstand somewhat further whether in euerie one of these orders of nobilitie there bee degrees of more and lesse or if all those that are of the selfe same degree and order be equally noble so that amongst them no precedence occurreth In that those noble of the selfesame order answered Varano when they meete togither cannot set all vpō one seat nor be comprehended in one place circuite being necessarie that one must needes sit on the right hand another on the left one aboue and another vnderneath so is it requisite for the giuing of due place to euerie one that some circumstances of better and worse bee considered which circumstance and difference for all this shall not bee specificall nor change the nature or substance of the thing but rather be vniuersall and general to all the orders of Nobilitie And surely it is verie conuenient that amongst priuate gentlemen there be no account at al made of this difference or precedence for besides the decency for yong men to giue place to the elders it is further liberal education and noble courtesie for one Gentleman to honour another labouring euer to assigne him the superiour place but amongst great princes there is speciall returning made of it and often times question is mooued touching preeminence And what is the difference sayde Gualinguo In my iudgement answered Varano the differences are of two sorts which in al orders of Nobilitie be worthie to be equally counterpeased and whereunto in al reason preeminence is to be giuen one is antiquity of bloud that is the number of worthie predecessors the other is that Nobility which is termed the foure discentes that is of those who discend from foure generations not onely of men but also of women noble and this kind of nobilitie is so highly esteemed in Spaine as that the Catholike King giueth the Knighthoode or order of Saint Iames to none but such noble as besides the demerite of their owne proper vertue proue also this lineal discention Gualinguo replied no more and signior Hercules now weary of discoursing thinking he had sufficiently satisfied the Queenes commaundement would haue giuen place to some other recreation and contentment but the Queene beckened to Signior Antonio Barisano called the Greeke to come before her who being ariued that day stoode by in a corner of the roome to heare this argument and smiling commanded him that hee also should moue some doubt and oppugne Signior Hercules This man is an honorable Cittizen of Scio who after the Turkes occupying of that Iland not being able to endure the hard seruitude of these Barbarians came into Italie and knowne in Ferrara for one learned hee was intertained by his highnes with a stipend and had the publike reading of the greeke tongue committed vnto him and further being of pleasant and iocund conuersatiō as one that taketh great delight in facet iestes being audatious to vtter his opinion in any argument hee is therefore most acceptable to all the nobilitie of the cittie but especially to women hauing therfore done dutie to the Queene he spake after this sort It were easie for me most famous Queene it hauing beene very doubtfull to contradict whatsoeuer hath beene deliuered by signior Hercules but because it wanteth not much of supper time I will only alleadge how I cannot tollerate that women being most imperfect creatures should haue any part in nobilitie as he rather like a sicophant and slatterer then a sincere approouer of truth without any shame at all hath affirmed he to himselfe knowing very wel that he speaketh both against reason and common vse which acknowledge nobilitie from no other but the man and that deseruedly for the female if the philosopher be worthy of credit is no other then an imperfect male framed through the error of nature who intendeth euer to fashion male a woman compared to a man hath the like proportion as there is betwixt sence and reason and to argue somewhat more effectually it is a thing certaine by the same philosopher affirmed that in generatiō of mā male giueth forme and female matter this conclusion also in al vniuersities is receiued that al deformitie and imperfection in any thing generate proceedeth from matter as on the contrary all good properties depend on forme neither for any other respect are incorporeal substances excellenter than those corporeal but that these with matter are conioynd the other from it altogether separate which being true how can it be affirmed that a woman who by administring matter is the cause of al imperfectiō shuld giue to a man the least shadow of nobilitie That a woman hath no part in nobility that she wholy dependeth on the man the lawes and records of Roman Emperors do confirme and amongst other there is a text in Vlpine where we reade that husbandes bring their wiues excellent dignitie as also their fathers doe the like while they com to be maried with men of common sort besides this there is a record of Antony that the women born of Consolar or Pretorian fathers may retaine the gentilitie of their stocke being maried to
therefore hee had assigned a truer cause in saying that humane malice and pertinacie and not riches were the cause of all the abouenamed euilles wee might also prooue by more reasons that pouertie were rather the cause of those inconueniences seeing the want of those things wherewith the rich men abound kindleth desire and greedinesse in the poore that afterwards is the cause of all those euils which euerie day are committed And therefore the Philosopher contrary to your Arcesilaus sayth that pouertie bringeth foorth seditions and maleficences Our Greeke yet further affirmeth that riches is not commodious saying that the richer any one is the more things hee hath neede of but if the definition of riches be true of necessity his position must bee false for where is the heape and collection of all necessarie instruments for sustentation benefit and ornament of humane life there can bee no defect or want of any thing and though riches procure a man to bee iealous ouer him selfe and sometimes putteth him in daunger yet from this reason can wee not conclude that they are wicked but rather the contrarie seeing there is no feare of loosing badde but good thinges which of their owne nature bring the possessor into no danger but rather is procured by mans couetousnesse and deprauation as in like manner lust is the cause that the chastity of a faire woman is hardly secure and yet must we not therefore say that beautie is a wicked thing I grant vnto you also Signior Antonio that in faire apparel sumptuous pallaces the nature of matter Architects wit is rather admired then the rich possesser of these things that splendor brightnes is proper to the iewels gold and not to the man rich who therwith adorneth himself but not withstanding this if the rich man had not made this rich apparel or built a sumptuous house for his own publike benefit neither could the nature of matter nor the Architects wit inuention of thēselues procure admiration as also the beauty splendor of iewels shuld remain buried in the inwardmost caues of the earth except the rich man discouering as it were the treasures of Nature should not offer them to the beholders eies beside this in all these ornaments the beames of magnificence shine which is numbred amongst the principallest vertues heroycall To possesse therefore and vse all these things both how when with conueniēt measure quantity bringeth vnto man a singular decency being truly worthie to be placed in the numbers of goods desired and to be sought after as in like maneral other kind of riches I say likewise that felicity is proper to vs cannot be taken away as also that riches being a good of Fortune remaineth in the power of the same fortune But we must obserue that felicitie may be considered two maner of wayes the first as it dependeth of his proper efficient cause which is vertue the second as it dependeth not only of the efficient but also of al causes instrumentall and the circumstances necessarily conioyned with the cause efficient in the first maner considered it is our own proper cannot be taken away because vertue true productresse of felicitie is not subiect to blowes of fortune neither haue honour riches nor any other externall goodes in it any part In this manner the Philosopher obserueth felicitie in the first of his Ethikes when hee distinguisheth the felicitie of Platoes Idea from Riches honour and those contentments that the vulgar sort esteeme In this manner also did hee consider it in the seuenth of his Politikes where hee sayde Felicitie happeneth not vnto vs through the goods of Fortune but euery one the more hee possesseth of vertue and prudence and after them frameth his opperations the greater is his felicitie and this is prooued by the testimonie of God himselfe who not for any good externall but of himselfe is happie and blessed Felicitie considered after the seconde manner it beeing no other but a collection and heape of humane goodes as well internall as externall which ioyntly together concurre by meane of vertuous action to the enioying of perfect and chiefest contentment although it can not be wholy taken away yet notwithstanding in many circumstances it may be hindred After this maner the Philosopher considereth it in the first of his Rhetorike where he doth not only place the goodes of the minde amongst the parts of felicitie but also the goods of the body and those externall In this sort also doth he obserue it in the seuenth of his Ethickes where he plainely affirmeth that an happy man hath neede of goodes externall and of fortune to the end that in his operations hee may not be hindred which thing saith he being very wel knowne prosperous fortune and felicitie by many come to be termed the selfe-same things We must further note that the Philosopher in the place by you cited Vseth these formall words Chiefe good is our proper owne being such as that hardly it can be taken from vs He denieth not therefore but that felicitie anay be taken away but yet he saith very hardly minding to inferre that it could not bee absolutely remooued but may peraduenture bee defrauded of his circumstances Out of which wee may very well conclude that felicitie should be depriued of her principall instrument wanting riches and that hee which is not rich can not be perfectly happy considering that he cannot exercise the Vertue of liberality beneficence and magnificence which make a man woorthie of honour Me thinkes Signior Antonio saide the Queene your cause is in such sort ouerthrowne as that it booteth you litle to replie any further and I am assured that from these Signiors you should not receiue the least suffragation of pouertie if you were to gather their voyces by scrutanie It would not be a iust and indifferent scrutany most excellent Queene saide the Greeke smiling if the number of the rich were not equally ballanced with as many poore because passion which is euer in the rich predominant and not equitie would giue sentence Notwithstanding I will accept your Maiesties iudgement as a firme decree neither will I further reply expecting that one day I may bee made to conceiue by one that with effects and not words shall prooue that riches are good and worthy of a vertuous man And although other perswasions were not sufficient saide Count Guido Caleagnini yet might experience manifest it vnto you which euery day sheweth that riches is not onely a necessary instrument of felicitie but further that among all worldly goodes it holdeth chiefest place seeing riches without labour dispenseth liberally to him rich of all other goodes which the poore man by vertue can not with great industrie attaine vnto And it seemeth he richly borne is in like manner borne gratious vertuous woorthie to be beloued of euery one and commended the which by you learned being wel and rightly vnderstoode you dedicate your labours not to the vertuous
ignoble And therefore they who laboured to bring in a commonwealth al men to one condition and qualitie created a policie rather of celestial thē terrestrial men hauing no lesse erred then did that Phisition who sought to make harmonie of notes vnisone for as of diuers notes and tunes it is compounded and reduced onely to one note ceaseth then to be harmonie so of the diuers qualities of men is a cittie ordained and reduced to one condition of citizens only is not then any more a cittie nor of it selfe sufficient If therefore all these allegations bee true you can neuer Signior Antonio banish riches out of a cittie seeing they are a necessary instrument for her sustentation and well imployd be the supporters not of vice but of vertue and liberall artes as contrariwise pouertie is the proper nourishment of artes mechanicall which artes haue had their originall from nothing else then from humane indigence And if you admitting riches to be in a cittie should but be thereof a iust distributer I am sure you would rather bestow thē on those who exercised liberall artes and were capable of vertue then on mechanicall mercenarie or husbandmen seeing these being vnapt to vertue and rather instruments then partes of a commonwealth their sordide liues requireth it not whereas otherwise it is requisite that vertuous men should liue with some liberal and commendable decencie Speake not therefore Signior Antonio against your owne minde but yeelding to reason freely confesse that riches in themselues are good worthy to be placed among those goods wished for though sometimes they appeare wicked yet is not this their owne defect but rather the fault of his depraued minde that possesseth and badly vseth it for as Signior Varano yesterday shewed they are the mother of liberall artes the proppe of Nobilitie good education and gentle customes And therefore the Philosopher saith that doctrine nobilitie rather accompanie the rich then poore in that hee cannot haue leasure that wanteth commings in affirming likewise that from hence it proceedeth that the rich abounding in those thinges for want whereof others commonly are vniust and iniurious rich men are better then poore and worthy to be called noble I confesse Signior Antonio that vertue onely is the artificer that frameth felicitie but as the Artificer cannot work without conuenient instruments so vertu without the gifts that nature and fortune ioyne vnto her cannot bee perfect nor true felicitie but what need wee vse authoritie and argumentes to perswade this our Greeke to fauour riches and rich men seeing by his owne example if not testimony wee may prooue that riches are good and rich men vertuous and well instructed wee seeing dayly that hee as a vertuous man and well brought vppe so doth hee alwayes conuerse with the rich and altogether shunne the familiarity of them poore as seperate from vertue and all good customes as also that he by those rich as louers of vertue and men vertuous is better beloued and esteemed then the poore It is true saide the Greeke smiling that I frequent the houses of the rich and not of the poore But yet as doth the Phisition who visiteth the sicke and not the whole as also the selfe same Phisition is more by the weake desired then the whole But for all this you not hauing ouerthrowne my reasons I assure you they standing firme I minde not to change my opinion I am sure indeede answered Tassone that you will neuer change the houses of the rich for the poore for the poore enuie your vertue and the rich loue and striue to imitate it and therefore it will be no difficult matter for mee seeing you affect the rich to make you also restore due honour to riches Beginning therefore at your first opposition it is false that riches either haue or may haue euill spring or originall as those that borne with the world and with the same coeternall in respect of themselues are good and so knowne vnto you by whom in fauour of felicitie they are desired and sought after but in that they may bee heaped vp togither both by meane lawfull and vnlawfull yea and through humane malice for the most parte they are by vnlawfull meanes acquired hereuppon it seemeth that riches grow from that corrupt stocke you haue spoken of notwithstanding the defect is not in the riches but in the man wicked that badly acquireth possesseth and vseth them yet may they for all this as I say haue a good originall For often times together with honour they are giuen in rewarde of vertuous actions as also further good Fortune sedulous industrie honest frugalitie may to another heape vppe riches as Hesiodus in these verses teacheth A little to a little adde thou still And to this little lesse by art and skill By doing thus thou shalt soone driue away Vnhappy want and pouertie I say I yeeld vnto you that riches cannot make good the possessor of them neycher can they make a foole wise seeing that onely internall goods which be the perfections and vertues of the minde are of force to make a man good riches being a good externall can neither make the possessor of thē good or wicked It is true also that the Philosopher describing the customes of the rich termeth them insolent proud iniurious and by such like titles yet so we must obserue that in his Rhethorike discoursing of the customes and inclinations of all qualities and conditions of men thus describeth them as enclining to vice to the end the orator according to the disposition and inclination of the auditor might the sooner moue him to that affection wherevnto he was bending after this manner easily perswade him but he neuer affirmeth in any place that riches is not to be placed among those goods that assist to humane felicitie seeing both houses and citties languish and consume without riches It is no lesse true also that euery wicked and vile man may possesse riches yet is this no obstacle but they may be good by a vertuous man esteemed for if this reason shuld preuaile health strēgth of body beautie shuld be goods vnworthy of a vertuous man seeing likewise in men contemptible they are many times found Signior Antonio further alleadgeth that riches to humane kind is not profitable or good seeing without the wrong of many they cannot bee possessed in that one cannot bee rich but many through the same must become poore and herein he is not aduised howe hee contradicteth his owne selfe for supposing pouertie to bee euil he comes to confesse that riches cōtrary to pouerty is good he addeth more ouer that riches is not good because it is occasion of many euils which amongst men fall out as controuersies discordes warres murders thefts rapines and such like This opposition is a most preualent proofe for vnderstanding that riches is a principal good seeing they mooue euerie ones desire and will to endeuour by all meanes to attaine vnto them and