facultie cannot likewise be aumbred amongst the morall vertues For the Philosopher discussing of that particular vertue called Iustice saieth that it is conuersant about iustice distributrue and commutatiue that is in placing rewarde and punishments and reducing contractes and permutations to equallitie And this vertue beeing well considered in her foundation is not proper to Lawyers but vnto Law-giuers For the Lawyer or Cruilian is about three things conuersant To interprete the written lawes To aunsweare according to Lawe And to iudge aunswerable to the Lawes or according vnto those customes which by inueteration are of like force and vigour as the Lawes Out of this wee may drawe a conclusion conformable to the Philosopher that the written Lawe is a silent Lawe And the Lawyer is no other but the liuely or speaking Law and so consequently that the vertue of Iustice dependeth not on him but on the Lawgiuer and Law The Philosopher affirmeth that there be three conditions or qualities of men some distrusting authoritie yeeld onely to reason Others not Very capable of reason easily rest satisfied in authoritie And a third sort who incapable of reason do likewise contemne the authoritie of the wise and as these last of all other be the worst and the second giue proof but of a dul conceit so the first note a most eminent and pregnant wit and such are the Philosophers speculatiue who seeke after trueth and not authoritie And the Captains in war be those who despising other mens authoritie are gouerned only by reasō among the second sort lawyers are recounted whose doctrine is wholy grounded vpon authoritie therfore they were wont to say that one is not worthy to be heard that speaketh without authority and out of this a maxime may be gathered that Lawyers of themselues know nothing but that their knowledge dependeth vppon other mens opinions so that many times when they woulde answere or determine wythout hauing any eye to the force of reason where there is no written Lawe they fall a reciting their opinions who haue scribled a number of Booke cases and for the most part tie themselues thereunto as to a most certaine and infallible rule And the confusion of these Doctourshippes is so great who haue written rather for gayne and oftentation then through any zeale of iustice as that often amongst themselues they pleade not what is most reasonable and iust but what is most vsuall and common a thing surely worthy of diuision and also compassion as though the opinion of ten ignorant were more to be esteemed then the sentēce of foure wise mē whether these sort of learned most renowmed Lady shoulde precede warriours who with notified valour adorne their countries with a thousand Troupes administer argument to writets to immortalize themselues and consecrate vnto memorie martiall proceedings and magnanimous attempts it is easie to iudge By that which hath beene spoken it is clearely manifest that Signior Cati setteth foorth lawes with the person of the Lawgiuers vnto whome they bring princes and men heroycall it shall not bee greatly inconuenient that armed men giue place seeing these determine and command the wars as also determine the place of Generals in an armie and not Ciuilians as hee constantly affirmeth except peraduenture hee meane that it is all one to commaunde ouer Souldiours as ouer executions or the minister of iustice this being a proper office of ciuilians This truth may be conceiued by the description the philosopher maketh of his excellent wel ordained commonwealth wherin he diuideth the Citizens into foure orders that is Warriours Senators iudges priestes and describing their offices he calleth not the souldiers by this brutish terrne of dogs but maintainers defenders and ministers of iust warres and to the Senator hee allotieth administration and gouernment of things publike And these men it concerneth to determine of warre or peace to these souldiours giue place for in such a degree they are to be reputed as Lords princes And to Iudges who are no other then ciuilians or lawyers belongeth the office of determining and deciding controuersie The priests who are the ancientest reduced as it wer to their last most perfect end he assigneth the care of things holy And wee must obserue that althogh to frame a city of it self sufficient there be many cōditions of men required notwithstanding to fashion a commonwealth the philosophers minde is that these foure orders should suffice and hee altogether excludes those mechanical degrees which practise sordide base professions as those who of vertue are incapable the rather being instrumentes then parte of a cittie If therfore authoritie grounded on effectuall reason bee worthy of credit it cannot bee true that ciuilians in a cittie are as Rhethoritians neither that their office is to command ouer Warriors although their authoritie stretcheth to command ouer sergeantes and executioners for they sit to iudge and determine controuersies not to gouern publike affaires yet is this no impediment but that a Lawier may haue place in the Senate be in the number of Rhethoritians when he shal not only vnderstād that which Vlpian teacheth but shal further possesse a part of those singular vertues wherewith Signior Cati is adorned and al these most excellent Ciuilians out of doubt most worthy councellors of our thrise illustrous Prince Seeing vnto these the name of Lawgiuers rather agreeth then ciuilians or Lawyers Signior Cati further inferreth that of lawes lawyers the benefit is much more vniuersall then that of armes and souldiers seeing Lawes assist the whole world and armes benefit but one citie or a Prince alone and that the benefit of the lawes is euer without other detriment but armes cannot pleasure without others offence we haue sufficiently declared that armes vniuersally are beneficial if they be moued vndertaken with iustice that God him self by his owne mouth commandeth warres as also that iust victorie is no lesse profitable to the vanquished thā victors For they vanquished are by it reduced to a better life for if armes were wicked because of offending others the like should the lawes bee which cannot bee executed without bloud The lawes commaund that menquellers bee slaine quarrellers and wounders to bee recompenced with the like measure that theeues adulterers sacrilegious and finally all malefactors be bitterly punished notwithstanding because this is done through zeale of iustice and that the good may inioy peace those laws are good as also the Lawyers if with iustice they execute them but if they bee vniust they doo more hurte then wicked souldiours for souldiers preserue their friends and by all euill meanes offende their enemies whereas couetous and auaricious Lawyers by giuing hope of safetie to their friendes haue no other drift or intention but to gnaw them euen to the bones And to speake truth of all sortes of men the vniust Lawyer is most pernitious I could alleadge most illustrons Ladie many other reasons to manifest that Lawyers though they bee woorthie of honour yet are they not therefore to be preferred before souldiers but because I see my ship now approaching neere her port passing ouer to custome common vse I affirme thus much that Dukes Kings and Emperours themselues are called Knights but neuer Doctors and armed in Iusts Turneyes and also in the middest of the fielde in Battaile they shewe themselues amongst warriours but in assemblies and Courts of Ciuilians Lawyers or other learned they neuer present themselues for disputation sake and this for no other cause but in that the exercise of armes is proper to great and mightie men and more honourable then that of Letters Do we not further see that in solemnities and ceremonies where precedence is specially regarded that great Captaines and men of warre go nearer the person of the king or Emperor then Secretaries Chancellors or Councellors although they bee great Doctors and maruailous learned men this beeing a manifest signe that of the same Kings or Emperours Armes are farre more highly esteemed then Letters and Souldiers then Doctours But if nothing els sufficed the iudgement of women euer infallible might serue for certaine proofe that warriours are more to bee esteemed then Doctours we seeing that the greater parte of women are rather carried away with the loue of knights then men learned neither can the ioy be imagined which they feele in their hearts when they see their louers appeare in Iusts or Turneyes armed with their embleames and fanours by them giuen and for their sakes to arme themselues breake launces and runne theyr gallant steedes and Coursers So that greeue it you not Signior Cati to rest content in common sentēce approbation and to leaue vnto vs warriours the highest degree of honor seeing wee haue both obtained and preserued it not with writings or vaine words but with true valor labour and bloud putting your selfe in mind of Milciades answere who deruaunded which was worthiest of greater estimation Homer the great learned man or Achilles the noble warriour so much more sayde he is Achilles to be valued aboue Homer as is the Conquerour more then hee who with sound of trumpet publisheth his victorie Here Signior Giulio Caesare stayed and Signior Cati minding to replie whome preualent reasons failed not for defence of Lawyers the Queene with her finger imposed filence and commanded the noble Ladie Countesse that shee should pronounce her sentence who after a little meditation censured in this manner We hauing heard and well considered the reasons both of one and other partie do determine that Ciuill honour which is the reward of excellent and heroycall actions ought more specially to be yeelded to men of martiall profession and that veneration proper to things diuine befitteth the wise and learned but reforming better this our definitiue sentence lette vs enact that watriours be esteemed honorable and doctours reuerend This deepe iudicial sentence of the Lady countesse was by al the standers by admired And with this issuing out of the Barge and mounted in sumptuous Coaches the Ladies and Knights hauing accompanied the Duke and Ladie Duchesse to the Pallace they all departed to their seuerall houses FINIS
influence we find it diuersly disposed Hereupon it appeares that one more another lesse resisteth Ideall reason By how much therfore matter is of greater resistāce by so much the more looseth forme his beutie as on the cōtrary it obtaineth the more the lesse it maketh resistance And therfore diuine Plotinus defineth Beuty to be no other but the floure of forme subduing matter It seemes you replied the L. Tarquinia would charge the heauens with beautie or deformitie seeing it is they that dispose matter to greater or lesse refictance Without doubt answered Patritio as of the cause instrumentall the beauty and deformitie of celestiall influence dependeth so likewise doth all other effects of this inferior world for celestiall heat is the principal instrument of nature as also vitall heate is the instrument of nature in mans procreation which by the father in feede impressed hath proportion with the starry element and therefore if nature would introduce like forme vnto Ideall beautie it is necessary many things should agree to subdue the resistance of matter as these poynts would be requisite that the fathers seede be well disposed that the heate of the womb be temperate as also that celestial heate be gratiously infused by the fauourable starres As Petrarch affirmeth speaking of his faire Laura in the Song Garments of greene yet bloudy tawny and obscure Saying in the seuenth Stanza O gratious starres which feruor did infuse Into the flanke that was so fortunate When this faire childe the world came to peruse Whom for a starre on earth we celebrate And as followeth likewise in the fift Stanza of the Song Silent I cannot be and feare preuaileth not When he saith The selfesame day when she was bound in world below Those starres which in vs haue most happy influence In places high and choice themselues did soone bestow One with another in friendly correspondence Venus and Ioue her sire with gratious milde aspect Aboue the faire and princely houses did possesse When all disastrous lights euill fortune that detect Were all in heau'ne extinct and darkened questionlesse And as further foloweth being therefore necessary that so many things should concurre together for generation of Beautie no maruell most gentle Lady though Beautie so seldome and Deformitie so often manifesteth her selfe The cause of Beautie and Deformitie set downe by Patritio seemed very probable to the Lady Tarquinia and when all the attendants and standers by imagining that in the like argument no other thing was to be sought after The excellent Duchesse a princesse of rare and strange capacitie making Patritio once againe to stay You haue yet further said she to satisfie my doubt which proceedes from hauing by you bin affirmed that the beautie of humane body consisteth in proportion and colours I desire therefore to know which holdeth the chiefest place because by this meanes I shall also come to knowledge which is the greater defect in beuty either disproportion or deficiencie in colours Reason said Patritio perswadeth me most noble Lady to yeeld the chiefest place to proportion notwithstanding sense maketh me stand doubtfull euer obseruing that the countenaunces of these faire Ladies and of all women do more shine and glitter through the aboundance of colours than by great proportion Although I if it so please your Maiestie will discusse this probleme by allegation of reasons both for the one and other part and without giuing definitiue sentence will leaue sufficient armes to euery one to defend that best pleaseth him And there is no doubt but rastes bee diuerse whereupon euery one enamoured will commend that parte in which his beloued is more excellent for this may be perceyued in Petrarch who sufficiently praiseth the colours of his Lauretta because her colours exceeded farre her proportion He called therefore her faire haire tresses of gold her forehead more beautifull than the heauen he compared the eye liddes to ebonie the cheeks to frosts snowes and roses the lippes to rubies the teeth to pearles as wee reade in all those Sonets which contain the beuty of Laura where we see not so much as one word hauing relation to feature or proportion The maner of handling this controuersie pleaseth me well replied the L. Duchesse seeing euery one may reason to their owne minde yet giue you the onset and begin first from proportion the which out of doubt naturally exceeds colors as do the clements things mixed When Patritio therfore had alitle pawsed with himself he said Among al beuties sensible that seems the most perfect beuty which is neerer to beauty intelligible as also of that most participating Proportiō is such therfore amongst all beuties sensible shee is the greater and consequently where she is found is that which to beauty giueth greater perfection Proportion questionlesse hath greater similitude wyth intelligible beautie because it can not bee proportion without order and order is proper to reason which reason is no other but a similitude of beautie intelligible and of the selfe diuine intellect but further it is the more principall parte of beautie sensible which reacheth delight not onely to sense but also to the minde and such proportion for by the order and disposition of parts the footesteps of reason do in hir appeere and therefore shee is very conformable to the nature of the minde being apt to delight and rauish it with vnspeakeable contentment Further proportion is the principal cause of beuty throughout the vniuersal frame aswel of the world corporeal and sensible as of the intelligible considering that by proportion it is created and by the same preserued therfore it deserueth the chiefest place in the beauty of humane body which is no other but a model of the great world Except we should foolishly beleene that the worlde was made by chance we must necessarily conceiue that with speciall prouidence it was built by the diuine architect as also it is necessary to place in the same diuine mind the Ideal forme as we haue said of the world by others termed the worldes Archtype euen as it is necessary that the model and Idea of the building should be in the minde of the Architect Now the principal and most perfect part as well in the minde of diuine as humane Architect is proportion because in it order and disposition are comprehended According to this Ideall proportion therefore was the whole worlde by God created and first of figure circular because to containe this vniuersall worke that of al other figures was most proportionable and the heauenly spheares were with so great proportion framed as likewise to euery one motion with so singular proportion dispensed that in moouing as the diuine Philosopher affirmeth they procure celestiall harmony euery starre hath his proportion to receiue light from the Sunne and the Sunne proportionably to euery one of them dispenseth infuseth of his light and both the stars and Sunne with so great measure and proportion doe infuse their light and heate into these inferiour bodies as
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
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
is not of small importance for vnderstanding not beeing able to worke except stirred vppe by sence as also sence cannot performe his dutie if the members and body bee not well disposed as good temperance aideth the sences so doth it helpe vnderstanding and from hence commeth it that one man more then another as the Philosopher affirmeth seemeth borne to temperaunce instice and fortitude further then this discipline and good education are so necessarie that without these it is impossible or at least verie hard that a man should become vertuous For in Children and boyes the right vse of reason wanting being the Chariot of vertues and they euer being by folly surprised it is requisite that the right reason of fathers and mothers should be that which should supply their defects and by little and little inure them vnto vertue The Philosopher vnderstanding well of how speciall importaÌ„ce it was to a wel instituted commonwealth liberally to beget and bring vp children well hee concludeth the Treatise of his Politiks in procreation and good education of children teaching all those meanes and rules which are necessary for to dispose and assweat them vnto vertue And Lycurgus the Spartane amongst other his laws made this one most wholsome and good that to all actions of boyes their Maisters should be assistant who had an eye that euen in their pastimes children should not commit any vniust acte holding this for a firme conclusion that of wicked children sprung vitious young men and of youth vitious men impious as also of flagitious men olde ribawdes and to this conclusion consenteth the diuine philosopher in the sixt of his common-wealth and Aristotle in the first of his Politickes and sixt of his Moralles they affirming that a man euill brought vp prooueth worse than any wilde beast Riches also is of great moment to the acquiring and practising of vertue for as it is harde without wealth to apply our selues to liberall Artes so is it likewise difficult where pouertie is that there should be good education and consequently vertus For worldly want is the mother of Arts moechanicall wealth of Artes liberall and of noble and vertuous actions It being therefore necessary that these three things should concurre together to the attaining of vertue that is temperature good education and riches it being difficult in one man to find these three vnited of necessitie most famous Lorde the vertuous must be few vitious many in number Wherfore then replied Don Caesar may we not suppose that man is rather in the number of many wicked than of a few good especially beeing so hard and difficult to prooue good and vertuous Because euery thing if it be not hindered continually worketh rather according to the inclination of his speciall forme than generall answered Gualenguo and reasonable nature beeing the speciall forme of man by which from other creatures hee is different and irrationall condition his forme generall wee must suppose not knowing to the contrarie that hee worketh rather according to reason then beastialâ—â—â—e for notwithstanding the contrarie many times happeneth this is not by the proper nature of man but because matter and sence make resistance Therfore of beeing more men vitious then vertuous the same reason may bee asssigned which Signior Patritio the other day alleadged from the greater number of deformed then beautifull For as in forming corporall beautie matter resisting Ideall reason procureth that Nature oftentimes against her intention giueth deformitie so in framing vertue which is the proper beautie of the minde matter making resistance to Ideal humane reason is a cause that shee against her intention many times runneth into vice being the true deformitie of the minde The most noble Lord Don Caesar without any further motion shewed himselfe herewith to bee satisfied And Signior Caualier Bernieri who sate hard by him doubted after this manner If the priuate supposition of another mans valor and bountie were true this inconuenience would ensue that an insolent fellow whose flagitions were concealed might bee an honourable man and yet if the Philosopher in his Ethickes be worthie of credit honor agreeth not but with an honest man When soeuer a man answered Gualinguo committeth a malificence suddenly of himselfe he falleth into the penaltie of infamie Yet doth he delaie his punishment so much the longer by how much the slower he is in reuealing his offence A wicked man therefore though of himselfe he bee vnworthy may yet bee honourable because hee looseth not that inward supposition of his being good except hee make it euident and manifest that he hath failed in Iustice or valor And this is no greater inconuenience then is that when a theefe by the law is not punished his offence beeing concealed Touching the authority of the Philosopher it is true that the honest man is only worthy of honor yet this is no hindrance but that one flagitious may be therof na vnworthy possessor Put the case replied the Knight that one had coÌ„mitted a flagition or performed some villanie of which only one or twoo had notice shall this man therefore bee infamous Cleauing to our foundations layde sayde Gualenguo this man shal be dishonorable and infamous mary not with all men but onelie with those who shall be acquainted with this malefact This woulde bee a maruellous inconuenience obiected Bernieri because it woulde followe that in one instant time the same man shoulde bee honourable and infamous It woulde bee inconuenient answered Cualenguo whenas at the selfe-same time and for the like respect he were honourable and infamous but being in diners considerations it is not onely no inconuenience but moreouer necessary because they to whome the offence is knowne loose the good opinion they had of him and they thereof ignorant reserue it muiolate while hee maketh manifestation thereof And this is one of the principallest imperfections that this our houour hath annexed vnto it in that an vnworthie man may easily bee partaker of it which to perfect honour is not incident Bernieri replied no further and the noble Signior Aldarano Marquesse of Carara a Lord adorned with most noble customes and of good Letters very studious propounded his doubt the which was Whether that an honest man might bee infamous When Gualenguo There is no doubt noble Lorde but an honest man eyther through false calumniation or vppon presumption of maleficence may loose the good opinion the worlde hadde of him which hauing lost he falleth into infamy But this is a great inconuenience replied the Marquesse that he who neuer failed in iustice nor valor may be infamous The nature of this honor is subiect to these such like inconueniences answered Gualenguo yet is it a thing very difficult that an honest man shuld lose his honor as also it is not a thing so easie that a man wicked should auoyd infamie for time in the end discouereth truth NotwithstaÌ„ding somtimes it may happeÌ„ that an honest man may enter into a bad fame yet
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
felicitie dependeth on operation according to the best and most perfect vertue and this is not deriued from excellent operation but from not performing very vitious action and therefore it bringeth not with it felicitie but maketh a man indifferent neither happy nor miserable but when wee consider it as vnited with perfect honor then we may say that it is a disposition and preparation to felicitie Patritio was satisfied and Signior Hercules Varani who hath no small taste of learning propounded after this manner The Philosopher sheweth in the first of his Ethickes in the place aboue cited that felicitie is not honour because felicitie is our owne and honour is not and rendring hereof a reason he vseth these formall words It seemeth honour is rather in the performer than in him that receiueth it Out of which wordes some moue this question whither honor be in the honorer or honoured amongst others Posseuino maketh a large discussion concluding that honour is both in the one and other In the honorer because hee dooth his duetie in honouring him that deserueth and in the honoured as receiuing the reward of vertuous operation Nowe of this honour wherewith we are borne you haue sufficiently shewed howe it is both in one and other but of perfect honor we stand in doubt And Gualinguo It is no lesse improper for to search whether this honour bee in him honouring or the honored than it woulde bee to demaund whether the Statue were in the Grauer in the procurer of it to be wrought or in him whose image it representeth therefore I say that honour as a rewarde is neither in him honoring nor the honored And what sence will you apply to the wordes of the Philosopher replied Varani When Gualinguo The Philosopher woulde inferre that honour being no other than that reward which sheweth operation of vertue it dependeth of the giuer as of the cause efficient which is he honouring and not of the other honoured being hee that receiueth it seeing it is in our power to deserue it but not to receiue it as wee haue saide yet to honourable action hee honoured concurreth in a more eminent manner than the honorer in that he thereto concurreth as the ende hee honouring performing honor in fauour of the other honored but if by this reason honour were formally both in the honorer and honored by the contentment which of honourable action is both in the one and other as affirmeth Posseuino this would bee false which the Philosopher saith for the contentment of receiuing honour being greater than of performing it it would by this meanes come to bee more in the honored that receiueth then in the honorer that performeth it And how can it be added Varano that in receiuing there should be greater contentment than in perfourming considering as the same Posseuino affirmeth that it is a thing more excelent to do than suffer but he that receiueth suffereth This proposition also of Posseuino answered Gualinguo is false speaking absolutely for being alwayes true it would follow that the creature in reasonable action were more excellent than the Creator But to the end we erre not in this it must be obserued that to giue and receiue is considered two manner of wayes one when wee performe or giue simply in honesty without hauing receiued or so much as hoped for any benefit And in this kind it is much more excellent to giue thē to receiue and the contentment of him that giueth is much more then of the other that receiueth for in the giuer abundance appeareth but in the receiuer indigence The other kind is when we giue in recompence of a receiued benefit especially the reward of Vertue which is the honour of this world and in this respect vndoubtedlie it is a matter of greater excellence to receiue then giue because it noteth aboundance of perfection in the receiuer and want in him that giueth and so consequently it is a greater contentment to receiue after this maner thē to giue conformable to which our opinion the Philosopher in the second of his Rhetorick saith The performer of a benefit is much more ioyfull in beholding him benefited then is the receiuer in seeing his benefactor and to conclude by howe much the cause finall is more noble and excellent then the efficient so much more excellent is it to receiue then to giue honour And therefore the most mightie God concurreth with honour as of all other things the most eminent being the end in fauour whereof all things do moue Signior Hercules approoued this answere and Signior Francesco Villa thus propounded You sir knight haue defined honour vniuersally to be the most precious of all goods externall which being true it would follow that Praise Honour Glory and Fame should be the selfe same things signified by these diuers names or being different your proposition would bee false for glorie is much more esteemed then honour which seemeth to be most precious as that which onely agreeth with God And Gualin Your doubt Signior Villa is no lesse excellent and gracious then your selfe wherefore resoluing it I say that if wee consider the foundation and from whence they take their originall praise honour and glory be the self same things neither doth one in perfectiō exceed another seing al of them are grounded vpon vertue and from her are deriued And therfore the Romans so ioyned togither the Temple of Vertue and Honour as to the Temple of Honor one could not passe vnlesse first he wen by that of Vertue but if we consider these termes in themselues they are of diuers signification for speaking properly we praise habites and vertues but attribute honour to the actions that of vertue depend and glorie to the excellence of vertue and actions togither distinguishing therefore euerie one of these termes we wil affirm that praise is a speech which sheweth and exalteth another mans vertue the which in two sorts is afforded with liuely voyce and in writing as also by poesie and this by the Graecian is called Encomion and hath his place with honour permanent Glorie the faithfull heire as it were of Praise is no other but a common and approoued opinion of another mans excellent vertue and Heroycall acts and from honour is different because this without any other signe or reward may be preserued in memory with men through infinit ages Fame notwithstanding it seeme the same that is Glorie that also being a publike rumour that bringeth forth vniuersall opinion yet is it from Glorie different first because shee in one instant hath her sorce and many times is falacious but Glorie is euer firme as not framed but with long time Moreouer glorie is alwaies taken in good parte Fame sometimes well otherwhiles euill whereupon wicked men also are saide to be famous and therefore Fame of Virgill is described to be an horrible monster then which there is nothing more swift It seemeth also that Fame agreeth most with the dead but Glorie belongeth
it would be greater satisfaction but so it should be too great preiudice to the iniurier because it is supposed that setting downe of punishment is in the Pardoners hand whervpon the offender should priuily come to confesse that hee iniuried were farre superiour vnto him and that at his pleasure he could chasten him hauing no other remedie but to craue pardon and therefore equallitie in peace by all meanes possible being to be procured that other maner of speach is farre more conuenient considering that to contend after friendshippe with his enemie supposeth neyther cowardize nor feare Me thinkes sayde Count Scandiano wee haue left out one kinde of quarrell which peraduenture should haue bin the first according to order and it is that where the offences are like for sometimes it falleth out that betwixt the one and other party iniurious words passe without any lie giuen or else that the one and other resteth equally strucken or wounded so that I pray you fayle not to accommodate also this quarrell Some men holde opinion aunswered Gualinguo that in such like brawles there is no impediment but to make a good peace considering that honour by them is so counterpoysed as the one remaineth not in the others debt Notwithstanding I holde this for a firme conclusion that by exchange there can no honourable peace bee made and much lesse in this quarrell wherein as the iniuries be equall so is the dishonour betweene them equall and therefore I iudge it necessary that as they haue dishonoured one another so that interchangeably by wordes they restore honor therefore in comming to peace hee from whom the brawle had his originall shal say thus In that I know you for an honest and valiant man it grieueth me of whatsoeuer hath passed betwixt vs and I request you to bee my friend The other shall answere I hauing also of you the like opinion and minding well vnto you gricued for what betwixt vs hath happened I am content to bee your friend In my iudgement this is a good meane to take vp such a quarrel said Count Alfonso Turcho but to the purpose of these iniuries there yet commeth into my minde one doubt whether one challenged to the triall of equall armes may with his honour refuse knowing himselfe in force and skill of weapon inferior to his aduersarie By one reason me thinkes hee should for God and nature not hauing equally dispensed their graces but vnto one man giuen greater perfection than to an other a man as hauing reason ought to measure himselfe and giue place to the other in that wherein he knoweth himselfe inferior the which not doing he performeth not a vertuous action and consequently doth not preserue but looseth his honour as rash and arrogant on the other side if that be true which Posseuino affirmeth a man is bound to manifest as great force and pollicie as the other and enioyned to defend him selfe from the same enemie in all other circumstances hauing indifferencie I therefore in this sir Knight expect your opinion And Gualin Supposing that the challenger haue iust cause so to do for being otherwise any one as insolēt is to be refused supposing that he challenged be an Armiger intending by such an one not only a souldier but any one that beareth armes by his side I holde opinion that he challenged cannot with his honor refuse the triall of armes with his aduersary althogh in force and knowledge he know him to be superior for as Zenophon a Philosopher and most excellent warriour affirmeth the sword and fortune maketh in battaile all force equall And this opinion taketh not place only in general battaile but also in combat betweene particular men in which by diuers examples both ancient and of these daies it hath beene seene that the weake hath obtained victorie against the strong either by hauing more mortally wounded them or by some other accident This other reason is annexed that the challenged by al reason hath euer prouoked the challēger by some offence wherevppon as the other hath beene bolde in prouoking him so he challenged must not shew himselfe cowardlike in refusing therefore I conclude that one bearing armes cannot refuse with honor the challenge of any one whomsoeuer although he know himselfe in force and knowledge inferior to his aduersarie Your conclusion pleaseth mee saide Count Alfonso Turcho because it is conformable to the rules of knighthoode and common vse notwithstanding from it me thinks there groweth an inconuenience for the vnarmed touching honour shall bee of farre better condition then he bearing armes as he that iniurying is yet free from challenge and by this meanes the way of recouering honour with proper valor will be shut vp tp him bearing armes as further then so the tearmes of iustice would not bee equally obserued For the bearer of armes shall bee tied to the tryall of armes and the vnarmed free When Gualinguo if that law which commaundeth the plaintife to appeare before the tribunall of the defendant be true there is no inconuenience will ensue of my conclusion for he bearing armes shall be tyed to to leaue his own tribunall being the proofe of arms haue recourse for recouerie of his honour to the magistrates and seat iuditial it being the proper tribunal of those that make no profession of armes and doing otherwise hee shoulde rather diminish then augment his owne honor and though the Armiger bearing of armes cannot refuse neither seate of iudgement nor tribunall of armes yet is not his condition for this the worse First because the seat of iudgemēt is common to all men secondly for that the tribunall of armes is proper to himselfe Put wee the case said Beuelacqua one vnaccustomed to beare armes shoulde challenge another of vnlike condition could he challenged with his honour refuse the defiance or should he bee bound vppon equall termes to come to proofe of armes Iudgement seate answered Gualin belonging both to the one and other the defendant is not onely not bounde to the challenge but accepting of it hee shoulde performe an act vnworthy of a vertuous or honorable man and shew him self no lesse insolent foolish then his aduersarie therfore those quarrels that fal out between such like men are to be determined either with peace or before the magistrates as the lawes commaund for though honor be common to al men as also the preseruation of it by meanes honorable is as common yet bee those means very diuers according to the sundry conditions and professions of men The gentlemen were not yet well satisfied with reasoning of those things pertaining to honor when the duchesse dwarf came rūning in who by order from his highnes went calling of the Ladies Knights to a comody prepared by the Gelosi The discourse therfore ended Gua. with foure other knights wēt into the hal where was his highnes with al the ladies gentlewomen of the court And after hauing attended with much laughter and solace a
assistance at all to humane life as that which by the Lawgiuers was inuented to proue equalitie in bargaines contracts for a mason could make no exchange with a shoomaker seeing the building of a house is of farre greater value then a paire of shooes if mony were not which ballanceth the contract And therefore mony by the Graecians was called Numisma as it were by the lawes ordained for Nomos signisieth law and the Latines for the selfesame cause called it Nummus and there is no doubt but mony commeth to be esteemed through the opinion only of men who as hitherto they haue esteemed thereof if for a little while they should but beginne to holde the same as indeed it is but base and vile we should finde it no question but an vnprositable waight and burden That inuention of mony saide Signior Patritio serueth for no other vse but for permutation of thinges it appeareth by another reason for hauing respect only to domesticall societie within the limites of an house where permutation is not requisit it is altogether vnprofitable And how is permutation vnnecessarie or at leastwife vnprofitable in a house replied Signior Hercules Varano Because betweene husband and wife saide Patritio betwixt father and children seruants and maisters and brothers while they remaine together in one familte that permutation is not requisite wherevnto mony concurreth for equalitie of bargaine and contract and therefore mony within the limites of an house is altogether vnprofitable but only serueth abroad in ciuill company sometimes for contract and exchange Me thinkes said Signior Scipion Gilioli that general rule should haue an exception seeing in the house betwixt master and seruant there is permutation and mony taketh place the seruitor offering his labor and seruice to his master and the master due hire to such a seruant in exchange obserue sayd Patritio that by a seruant I intend not these which go about euery day seruing sometime this man otherwhiles that for hire For these sorte of people be rather similitudes then true seruantes as they that acknowledge not their master for their head neither feare by him to be punished for the insolencies they dayly commit in the house wherfore they are altogether vnworthy to be placed in the number of those which make a domesticall societie being for the most part vagabonds and cooseners directing their actions rather to some other end than to serue their maisters But I meane that seruant the vse of whom not onely but euen of his goods and substance is in the maisters power which by vs at this day is called a Slaue for such an one is a true seruitor and one of the principall instruments wherewith a master gouernes his house This man partely for feare of his maister as also through hope of liberty the reward of good seruice serueth his master most saithfully and betweene this seruant and his maister occurreth no permutation wherein mony is requisite Nowe I conceiue saide Gilioli that your rulehath no exception and that money is no riches which passeth betwixt them of one famille although it be necessary for maintenance of the house as Signior Conte hath very wel explaned who in the argument of riches hath giuē so good satisfaction as peraduenture litle remaineth wherof we may doubt The which likewise being by all the rest confirmed the discourse ended and his Highnesse with the thrise excellent Duchesse euen now landed at the village of Cosandoli the Queene rose vp with al the rest of the companie and leauing the Barge they followed the Court which went to a lodging prepared in a most sumptuous pallace not farre distant from the bankes of Poe built sometimes with magnificent charge by the anciēnt Princes of Este Here after cuerie one had taken a little repose in their particular partitions being euen now night all went to the Chamber of the renowned Duchesse where with musick and other pleasing sports they passed the time while supper which ended and the tables taken vp they vsed diuers formes of dancing but being very late al departed to their rest expecting the morning light The morning following his highnesse the excellent Duchesse and all the rest of the Court hauing heard with deuotion ordinary diuine seruice they went roote by foote to the riuers side where each one entred into their barge except the Secretaries Counsellors and other Magistrates who inuited by the Lady Countesse of Sala the Lady Tarquinia and by the most illustrous Lord Don Caesare accommodated themselues in the Buccyntore imagining discourse would fal out vpon some noble subiect and argument and amongst these was Signior Antonio Montecatini of all Philosophers of our age the most principal Signior Gainbattista Landerchi the renowmed of the Lawes Signior Benedetto Racualdi Signior Achilli Fantini Signior Gian Maria Crispo and Signior Cati men not onely in the profession of the lawes most excellent but in all other kindes of excellent and choyce studies learned and iudiciall There were in like maner placed vpon the side of the bark diuers companies of Musitians of which in his Court there be many rate and excellent to the end that playing singging togither to sundrie instruments they might with their melody no lesse delight the sence of hearing then did the dames with their beuty content the eyes sence of seeing But after that with pleasure they had made some reasonable way dinner time beeing at hand by the Queenes order the tables were couered in the hall and on the one side the dames those roabed oueragainst whom sate the Knights and men of order the Queene her self being placed at the end of the table in regal maiestie vnder a canopie Dinner ended which thrughout was accompanied with most melodious musicke there was by prouident officers as on the water the custome is brought forth cardes tables chesse boordes But the Queene with a signe hauing imposed silence spoke after this maner As there be two cōditions of men esteemed worthy of true honor one of those learned and the other of them that make profession of Armes so is there many times disputation to whither of these preeminence is due Considering therefore with my selfe that in this noble assembly of one side here be the flower of the learned of our age and on the other part Knights that in military profession are most excellent taking holde of this good oportunitie I determine that to day for entertainmēt of our passage by way of argument it be discussed which is most worthy of honor the man learned or the Souldier and to the end that in grapling together there grow no confusion I minde it shal be fought out by seuerall champions which may be done they learned choosing out one for their parte that may speake as also the other another And because no controuersie can bee determined without a iudge I will that both partes being hearde they shal stand to the sentence of Madam Countesse of Sala This iudiciall order of the
that discommended the place vnderstand thou O friend that I would rather choose to be cheefe in this place then second in Rome and Alexander for this vertue surnamed the great was of so haughtie a minde as hauing vnderstood by some that there were diuers worlds sighing greatly lamented that being now seauen and twentie yeares of age he had not yet conquered nor gotten one As vaine-glory and ambition obscure the actions of this arâ—e so doth the vertue of modestie cause it to bee wonderfull resplendant the good African acquired no lesse glory in refusing with modestie the superfluous honors offered vnto him by the Senate and people of Rome then he did in vanquishing and subduing the proud forces of the Carthaginians As on the contrary Alexander obscured his famous acts by the vice of ambitioÌ„ he accepting by sycophaÌ„ts to be called the sonne of Inpiter Hammon and finally with all those honors to bee honored which rather agreed with the supernall gods then any mortall man Clemencie also moderatrix of anger is in a manner necessarie to the managing of this arte in that anger is an obfuscation to the vertues of the minde and impaireth bodyly force and vigor wherefore an angry Captain forgetting his arte and stratageme easily becommeth a prey to his enemie Caesar as he was and euer shall bee the warrior of the world without peere so of al others was hee most curteous and gentle neither can wee finde that bee fought at any time with his enemie being in furie and by being much more ready to pardon then reuenge he remained finally betrayed and slaine Whereas on the contrary Alexander by the vice of anger obscured his great victories for in fury he deliuered Lysimachus to the Lion pearced the breast of Clito with a launce and put Calistheues to death Affabilitie and curtesie though to the seueritie of this art they sceme litle befitting and conuenient yet are they profitable as the thinges that procure a Captain to be acceptable and beloued of his souldiers by this vertue Scipio African obtained great honor and profit for he was so affable and domesticall amongst his souldiers that although he had an exceeding great armie yet saluted hee them all by their names As vertue cannot be practised without iustice so also without iustice cannot arte militarie consist by this the valorous Captaine procureth himselfe to be beloued for hope of iust reward as also to be feared through expectation of deserued punishment And not onley moral vertues but some liberall artes also seeme necessary to the perfection of this arte and amongst others Rhethoricke produceth most admirable effects which the lesser Scipio manifested in Spaine who finding his armie very licentious corrupted altogether with depraued customes by a most eloquent oration without any other meanes reduced them to the Romaine discipline and Iulius Caesar by this arte of speaking confirmed his Souldiers mindes in France astonished with the hugenes of the duch mens bodies and therefore he obtained a most glorious victorie against proud Ariouistus Finally the ancient Captaines so esteemed as also those of these daies holde the force of cloquence to bee so great in arte militarie that seldome or neuer they enter into battail but first they confirme the mindes of the Souldiers by a Martiall Oration enflaming them vnto battaile And being of most notable importance and a singular precept of arte militarie to preserue an armie healthfull I will also affirme that to haue knowledge in some thinges which appertaine to the arte of Phisicke cannot but be a speciall assistance for it shall wonderfully import a skilful Captaine to vnderstaÌ„d the quality of the aire the goodnes of waters wines the properties of meates as well in choosing out situation for his encamping as for the nourishment of his armie we may read that Romane Captaines contended no lesse in this then in other martiall practises Architecture further is necessary to this arte especially that parte which appertaineth to fortification for wanting this knowledge a captaine can neither defend offend nor expugne a citie In this point Iulius Caesar was so excellent as that of himselfe he brought admiration to the world through the towers bridges fortresses and engines whereof euen yet to this daye there appere diuers monumentes and representations In my opinion most illustrous lady I haue manifestly enough declared that this our noble arte is a consent harmony of al the worthiest perfections and an heape of all the vertues being an arte truly worthy of those men who for participating of deuinitie and mortalitie are termed Heroes wherefore no meruaile though Curtius most valiant of any other Romane Knight was by the Oracle of Apollo approued worthy to fill vp that huge gulffe in the market place of Rome as the most excellent and pretious thing which in that citie could be found neither can it bee alleadged but that there were also at the same instaÌ„t in Rome men in learning most excellent Pythagoras Numa hauing there plaÌ„ted their golden philosophie I could further by infinit examples make demonstration that militarie arte is of all other perfections aptest to exalte a man euen to the highest degree of glory but all volumes and writings being heerewith replenished I refer my selfe ouer to that which the historiographers affirme Notwithstanding to open the eies of the learned I will affirme that amongst the ancientes armes were euer in greater estimation then letters which may be conceiued by the statues images framed of their cheefest gods and painted not with books or scroules of paper in their hand but with instruments of warlike arte they minding to manifest that without armes there could bee no perfect deitie they gaue therefore vnto Ioue lightning to Neptune and Pluto a tridental mace to Saturne a sickle or sithe to Apolle a bowe arrowes and a darte to Hercules a clubbe to Pallas a shielde a lance and helmet to Diana a bowe shafttes and a darte vnto Cupide a bowe and fatall arrowes And further the ancients esteemed this art of so great excellence as that it could not continue without the protection of some particular deity And therefore they esteemed Mars and Bellona gods of war adorning their Statues with warlike instruments which instruments they also thought worthy to be made by diuine hand and workmanship and therfore they beleeued Vuicane to be the Gods armourer which Plutarch sheweth saying Vulcane at his hot worke doth sweate and blow To make the piercing shaft for Ioue his bow Finally the holy scripture calleth the great God the god of Armies not of the learned so that Signior Patritio you may yeeld your selfe vanquished and not put your soule to compromise for you well know that you defend an vniust cause Patritio laughed said You Signior Brancaccio shew your selfe ingrate yea and trecherous towards the learned seeing the Armes and art of speaking from the learned obtained you vse against themselues And I am out of al doubt that if you