iudging that I am alreadie wearie and sore wounded but he is deceiued for I wante neyther voyce tongue nor woordes to aunswere not onely two foure or sixe but euen to the whole rowteâ— and troupe of learned and if they haue any thing to say to me It is proper to Ciuilians said Cati to reforme the lawes reducing extreame seueritie to termes of equitie for vttermost rigor and seueritie is no other but extreame iniurie and it might worthily be thought an iniury if wee without audience or any attention should loose our action for an other mans defect Be it therefore lawfull for mee to defend the right and prerogatiue of Ciuilians and to giue the attendant to vnderstand that by great oddes wee ought to haue precedence of Souldiers And because Signiour Brancaccio groundeth his intention vpon the definition of Honour which is the reward of beneficence not swaruing one iote from it but to ouerthrowe this argument with his owne armes I meane thus to argue whether is of greater moment to humane kinde Armes or Letters It is manifest that Lawes by the great God were produced together with the world an infallible Law mooueth and gouerneth the heauens And firme and iust lawe tempereth the violent contradiction of elementes seeing whatsoeuer in one parte the one vsurpeth of an other in some other respect at the same instant it restoreth and recompenceth To the inuiolable lawe of Nature plants giue place and creatures obey Finally lawes descended from Heauen rule this inhumane globe Armes not from heauen although the Poets fabling and Painters faining adorne therewith the Images of the gods but from the profound centre of the deeps by some most malignant spirit brought to light so far off are they from helping and benefiting the world that rather they waste and teare the Image of God consume the workes of nature and ouerthrow humane inuentions He that should take armes out of the worlde so shoulde hee remooue iniuries and oppressions For not remaining anie one who by force would vsurpe vpon another all things by the whole some administration of lawes should be gouerned in peace And therefore good Agesilaus was woont to say that if all were iust there would be no neede of Armes nor of valour Hee that shoulde remooue Lawes out of the worlde not onely citties woulde remaine as a body without a soule but al things being left to arbitrement of violent armes and being none who might prescribe iust and vpright warres with the maner how with iustice to put them in execution euery thing would goe hand ouer head and iniuries should neuer haue end and this would be nothing else but to remoue out of the worlde that felicitie which mortall men in this life may enioy Here peraduenture Signior Guilio Caesare will alledge that without armes the world should want a great ornament and that armes as experience teacheth are much more apt to make men great and glorious than any kinde of learning as also that statues crownes triumphs and all supreame honours are appropriate to vanquishing warriors and not to Ciuilians or Lawyers and hee will further vrge confirming the same before he spoke that armes iustly vndertaken are no other but good But I against all this will auerre that armes are greater trouble than ornament to the world they being the beginning of vsurping other mens goods and bringing free cities into into llerable seruitude forcing many times wise men to obey the follie of flagitious and cruell tyrants I affirme that vniustly and through abuse they erect statues giue crownes and triumphs to conquering Souldiers For what greater abuse or thing more inhumane can there be than to seek greatnes and glory from slaughters deuastations incests sacrileges rapines and finally to triumph in humane miseries I say further that there can no iust warre be extended but that which in defence of our countrey is made and all other warre with the Philosophers leaue bee it spoken is contrarie to lawes of Nature which as it permitteth that others may defende themselues and recouer their owne so suffereth it not that for desire of raigning one shoulde vsurpe that wherof another is lawfully possessor nature not minding that one should performe to another what hee would not haue done to himselfe but further supposing that one might moue warre against another how great be the iniquities that insue of that iniustice the innocent people whom it concerneth not to examine whither the war bee iust or vniust who are inforced to obay their Princes vnder paine of disloyaltie and rebellion and the greater part of them hauing neuer taken sword or weapon in hand against enemies are taken prisoners hewen in peeces slain there houses robbed wiues violated and finally Townes Castles and Cities put to fire and sworde so that what nature arte and humane wisdome in many yeares haue compassed by force of armes in very short space conmeth to be defaced Signior Giulio Caesar affirmeth that vertue little preuaileth in a citie if there be not those that may procure the obseruance thereof and that vaine is councell in the Senate if there be none to put it in execution as also that armed Knights be the ministers of iustice and in all this as he saith well so vnawares he secretly confirmeth precedence of honor to the Ciuilians if peraduenture hee doe not minde to holde a paradox that they who execute are more worthy of honor then those that commaund Wise Ciuillians first iudge whether the warre bee iust or vniust neither moueth the Captaine or the armie without his decree and commission commaund him and therefore the diuine Philosopher sairh that the science which debateth of warre should sway and rule ouer the other which executes it minding to inferre that the Ciuillians should not onely haue precedence but furder euen command souldiers And the Philosopher himselfe was of the same opinion subiecting arte militarie to imperiall arte and ciuill science Our aduersarie seeketh to preuaile by an opinion confirmed of the Philosopher that the vniuersall must bee preferred before the particular which beeing true armes out of doubt will giue place to the lawes for the lawes without any detriment bring vniuersall benefit to the whole worlde and armes though they helpe so is it but onely one people and one Prince alone whom they further and yet cannot they effect this without preiudicing of many I would faine finde out a Prince who by his souldiers helpe had euer performed such a benefit to the worlde as did the Emperour Iustinian by the Lawyers assistance in ordaining of lawes this question esse was an vniuersall benefit whereof the whole world might haue vse through infinite ages but if honour bee measured from beneficence so much more worthy of honor was Iustinian then Caesar by howe much hee without detriment did good vnto all And Caesar by winning foure and fiftie battailes benefiting only the people of Rome and rather his ownr selfe caused the death of many hundred thousandes of menne and
so great price as Plotinus maketh it like to the beautie of the soule and this is melody or musick which so greatly delighteth there being no doubt but that also is tearmed by the title of sayre we saying for the most part excellent musick singular harmony pleasant consent I expect therfore Signior Francesco that you resoluing these my doubts doe cause your beautie to appeare much more resplendant and glorious then that altogither beautifull Very wittily and learnedly sayd Patritio according to the custome of his pregnant wit doubteth Signior Guicini how I haue for born to put in the number of things beautiful some other which also are called by the same name as also moued by the authority of Plotynus he doubteth that proportion is not the beauty of bodies compounded of parts different as more ouer me lody is to be numbred amongst beauties sensible I answering therfore to his first doubt said that beauty is a quality as we haue affirmed therfore cannot of it selfe consist but is necessary that it be resident to a subiect this shal be substance For substance as the sound thereof imporreth is that which by it selfe subsisteth and not the quality or accident Colour therfore being an accidēt which cannot stand by it self it cannot be the subiect of beauty but rather the beauty of the subiect Wherupō we speaking properly this propositiō wil not be true that color is beautiful except we vnderstand it in this sort that it maketh another thing beautifull As phisicke is sayde to bee healthfull because it healeth another it is also vnproperly spoken when wee say a sayre voyce or a faire sounde for besides that there can be no sensible beauty but that which is comprehended by the sense of sight sound and voyce hath in a certayne maner the sayd proportion with Musicall consent as hath the colour with the body coloured for as by colour beauty is represented to the eies so by sound and harmony the voyce representeth melodie to the eares whereupon as we cannot say a beautiful color so can we not likewise terme the voyce to be faire I say speaking properly but insteede heereof wee might better terme a melodious or good voyce and a good or sweete sound I haue not in like maner placed in the number of things beautiful those which be the obiects of hearing for onely proportion in bodies according to Platoes minde is called Beauty and in number it is termed harmony in humors health and in the minde vertue For as it would be no proper but translated speach to say insteede of beauty of the body harmony of the body and for the health the beauty of the humors so would it be improper to say the beuty of number or health of number in that the science it selfe which intreateth of Musicke termeth his proper subiect number harmonious and not beutifull That harmonie which is the obiect that most delighteth hearing is not properly beauty as that of bodies it is by this manifest for beautie of bodies is absolutely a work of Nature shining of it self without the help or adoperation of Art But harmonie is not wholy a worke of Nature but dependeth of science and art humane which the vnderstanding retaineth by musicall habite and therefore in Musike it seemeth that not onely sense but also vnderstanding is wakened and delighted Further beautie in bodies is alwayes in action neither needeth it humane art to be seene but sodainly at the apparance of light doth discouer it selfe harmony notwithstanding it be alwaies potentially in number neuerthelesse without humane Art it cannot be in action nor be heard Yet this and with Plotynus leaue be it spoken is much different from beautie by the argument of Plotynus himselfe which is that proportion in bodies compounded of partes vnlike cannot be Beautie For though I esteeme him as Prince and chiefe of all the Platonists neuerthelesse desiring to haue trueth my friend I can not in this conforme my selfe to his opinion For hee considered not that the different partes which compound the whole are also framed themselues of partes and parcelles vnlike For the hand is compounded of fingers and the fingers of ioynts and nayles and in it doe we behold well disposed colours and due proportion as likewise in the feete and all other members in which out of doubt we finde proportion of the parts and whole and therfore when we call thē beutifull we respect them not as parts but also as entire wholes compounded I further affirm that as of matter forme the body heauy and light is compounded although neither the matter not forme is either heauy or light so will it bee no such great inconuenience that of partes not faire an entire beautiful should be compounded Guirini seemed to be satisfied with the answer of Patritio who now withdrew himself to giue place to the L. Laura Peuerara that by commaundement of the Queene had taken the Harpe into her hand for musike When the ladie Tarquinia Molza go not away said she Signior Patritio for I haue also a doubt to cast neither do I thinke that the Queenes mind is I should here rest discontented as I must needes you not satisfying me in my own I cannot say but euen in the generall doubt of euery one for who is there especially among vs women which knoweth the reason speaking of beautie humane why shee with vs is so rare deformitie so frequent and yet the quite contrary shuld be if that were true which you haue spoken That Nature the ministresse of diuine prouidence and disposer of al formes doth imprint them in matter according to example in vnderstanding diuine how can it therefore be Signior Patritio that Nature who hath euer before her eies the true modell of Beautie after the Image whereof she intendeth to form the thing beutiful like an vnskilful Painter or Grauer should for the most part impart deformitie This doubt Lady answered Patritio is not smally importing being vndoubtedly worthie of your most noble cōceit notwithstanding I wil endeuor my selfe herein to giue you satisfaction It is a thing certaine that Beautie proceedeth from forme and deformitie from matter the which as it is of his owne proper nature vnformall so al deformitie hath from it deriuation For matter resisteth Ideall reason so that in her she cannot produce the perfect forme shee intendeth and from hence commeth it that the Grauer can neuer set forth Beautie in Marble answerable to the immateriall impression of her in his minde for the marble makes resistance to his chizel hand and art Applying this then to our purpose I say that the matter whereof humane creature is formed and it is pure bloud mixed with mans seede in the wombe of the woman in which the great mother Nature determineth to introduce the Image of diuinitie is not alwayes one and the selfe same but sometimes by the mother otherwhiles by the father and often by the variabilitie of celestiall
thinke better on it I affirme that loue is no other but a forcible perturbation of humane mind stirred vp by some knowne beautie through a secret conformitie of Nature which the louer hath towards the thing beloued resoluing with himselfe in desire to be vnited with this beautie in loue corporeal That loue is violent perturbation of our soule and minde it may be confirmed by the authority of Plato in his Conuiuio where he termeth loue a great spirit or Daemon and if the authoritie of so great a Philosopher were not sufficient yet might these noble Ladies giue ample testimoniall thereof who peraduenture haue felt more then once and often doo feele the same in whose delicate chaste breasts be the most liuely and feruent flames of loue as likewise these amorous yong Gentlemen amongst whome peraduenture more then one may be found who at the presence of such a splendor and beautie murmuring to himselfe may say If this be not blind loue what may I then call this my fit But Loue if that it be O God what manner of thing is it There is no doubt but among al the passions and affections of minde loue holdeth the cheefest place there being no other affection that maketh alteration as well in the body as minde then loue doth as Petrarch wittily expresseth describing in a sonnet his amorous passion when hee sayth I find no peace and yet to warre dare not be bold I feare and hope I burne and yet like ice am cold And in another place I feare and tremble frie and freeze That to procure loue it is necessarie that beautie as a cause efficient should be knowne it may be proued by the Philosophers authoritie in the ninth of his Moralles where he affirmeth that it is impossible any one should bee enamored without hee be first drawne vnto it by beautie and the reason also hereof is in readinesse in that knowledge euer goeth before affection which is no other but a sodaine motion of the sensatiue facultie cordial spirits procured by a delectable or odious apprehension resoluing either into desire of vnion or seperation whereupon ensueth either pleasure or greefe I haue also placed that little clause as necessarie in the definition of loue through a secret conformitie of nature that the louer hath with the beloued For it is not possible that any should be enamored except in finding a woman conformable in beautie to his owne proper disposition the which is testified by the testimony of Plato in Lyside where he cōcludeth that we are enforced to loue that which is cōformable to our nature as also by the authoritie of diuine Petrarch in the second Stanza of that excellent Sonnet in the sweete time of my first years where hee saith I say that from the day Loue first assailed mee Were many yeares yspent and fast away did flee So that my youthful hue I changde for graue and sage With frosen thoughts my heart was burdend by that age Which had my heart to Adamant conuerted quite Nor teares my breast did wet with cruel loues despight I broke not yet my sleepe and what was not in me I deemde most strange in others when I did it see Alas what am I now and what haue sometimes beene By end the life at euening wee the day esteeme This cruell boy marke wel of whom I do complaine That vntill then my garments onely did remaine Hit with his dart he therefore with his wity snare A mighty Dame did catch when she was vnaware With whom I neuer could or euer can preuaile By force wit penitence but with these three do faile These two haue me transformde into this state you see Of me a liuing man making a Laurel tree Which planted in cold ground without leaues cannot be Here Petrarch sheweth that hauing in his dayes seene many faire women as it is likely hee neuer was enamored but rather had an heart made of Adamant till by that mightre Dame hee was surprised whose Beautie was conformable to his owne proper Nature and therefore this sweete conformitie is one of the principallest and most essentiall causes of Loue which hath his originall of no other thing then from the celestiall influences in humane generation because these infuse seperately into euery thing as well without life as liuing and especially into mans bodie a peculiar and particular temperature by which euery man is in some thing different from another in complection From whence springeth diuers inclinations and appetites in that it cannot bee denied but that the sensible faculty hauing alwaies his operation ioyned with the body followeth the temperature of the body and therefore it is no maruaile as the Poet sayth if euery one be transported by his particular delight and that the beauty which is apt to rauish the minde of one scarcely toucheth another This loue which is no other but that most vehement passion wee spoke of resolueth into a desire of vniting it selfe in reciprocall loue with the thing beautiful and here let vs obserue that though a man hath the greater parte of his affections common with other creatures yet is he from them verie different for in other creatures affection desire action if they be not hindered they moue as it were in one moment in that they want reason which should struggle with sence But in man though affection fodainely mooueth yet it is not so readily transformed into desire or quickely mooned to action in that this cannot be without the consent of reason the which as a mistris oftentimes permitteth not affection to breake forth into desire or so incontinently to proceede to action If therfore loue be willing to resolue into desire of necessity reason must thereunto consent it beeing shee that perfectly knoweth the hope which is the true foundation of this desire Therefore when any rare beautie or pulchritude conformable to our appetite discouereth it selfe it is not in our power at that instant to resist amarous affection but if this beauty be placed in too high a subiect as in a Princesse hope of vnition and loue reciprocall failing in vs by the light of reason affection is not conuerted into amarous desire but rather into speciall reuerence By this true conclusion we may coniecture how vainely it was spoken by our Poet Although thou hast thy heart placed full high aboue Waile not though die thou doost and languish in her loue For it had beene a truer sentence to haue said Who placed hath his heart mounting too neare the skie May well lament if he languish through want and die That loue changeth himselfe into desire of aunswerable affection these amorous and valiant Gentlemen will serue me with most certaine and infallible testimonie who stirred vp by such a desire to make themselues woorthy of the reciprocall loue of their affected mistresses couet euer to performe gentle and liberall actions and there is no doubt but in the heart of euery noble louer the principallest desire is to be beloued
vertue the first definition hath respect rather to the honourer then to the honoured because it is a signe of opinion which the honourer hath of the beneficent inclination of him honoured The second rather concerneth him honoured then the honourer in that it is a rewarde of vertue which in him honoured is founde Going about therefore to describe the Nature of this Honour called by me Honour acquired I will affirme accepting both the one the other of these definitious that acquired honour is no other then a reward manifesting an action of beneficence there being no action so famous nor that maketh man more like to god then to be beneficial the which the ancients plainly shew who esteemed their great benefactors worthy to be put into the number of the gods consecrating vnto them temples dedicating altares erecting Statues offering sacrifices and such like honours neither was Iupiter called by the Latines the cheefe of the Gods for any other occasion but because administring all things he is the head Benefactour as for the like reason by the Graecians hee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were Zon which is as much to say as life being he that giueth and preserueth life in al things of the world But because this rewarde which manifesteth action of beneficence may be giuē more waies then one the Philosopher in the first of his Rhetorike diuideth this honour into diuers parts which notwithstanding I comprehend vnder these two heades considering that of honours some be permanent and others not Permanent we call those which after wee haue giuen them remaine to the perpetuall honour of him honoured as Statues Images Temples Altars Sepulchers Crownes publike stipendes hymnes and such like which cause not only men to bee honoured but also make them glorious and are neuer attributed but to gods and to men heroycall who haue perfourmed great and publike benefites Honours not permanent we tearme them which after their performing remaine not in action and these by the Philosopher are called barbarous customes and by vs much frequented as to giue the place to bow to kisse the hand the hemme of the vesture the knee the foote putting off the hat and such like and these honours are not only done to them who haue bin beneficiall but also to those who either for their riches or vertue are of power to benefite Out of the definitions by me set downe as also from that we haue hetherto discoursed it may easily be discerned how different one honour is from another in that natural honour may rather be saide to bee a former disposition of true honour that by valor is acquired then honour absolute and perfect and therefore it hath the selfe same proportion to true honour as the facultie vegetatiue hath with the sensatiue for as vegetation may from sence bee seperate and is of it selfe apt to bring foorth one sorte of liuing creatures as bee plants and fruites so this honour may stand nay and for the most part is from the other seperate and yet be sufficient of it selfe to forme an vnperfect sorte of men honoured considering all those who are iudged not to haue failed in Iustice and valor are called honourable And as in the liuing creature the vertue vegetall is first in nature and operation before the sensatiue being as it were a former disposition vnto sence so this honour preceedeth euer honor perfect being vnto it a former disposition And as the sensitiue facultie without the vegetatiue can not stand so can there not be honour acquired where there is not honor naturall conceiuing that he which is reputed a wicked man is of any honor vnworthy But moreouer it s a thing manifest that this honor wheere of euery one maketh profession is without labor acquired in that man bringeth it from his mothers womb but true honor is obtained by excellent endeuour and industrie and by the selfe same means is preserued Of honour naturall it being grounded vppon contingent as wel the bad as good may thereof be partakers Of honor acquired it being a manifest signe and reward of vertue her operations only the man vertuous and excellent is there of possessor Naturall honor consisteth not in any exterior act because in this the honorer performeth not and the honoured receiueth nothing but perfect true honor is knowne by exterior action by reason in this the honorer by rewarding giueth some signe thereof as also the honoured by receiuing it moreouer honor naturally hath his contrary positiue which is infamy and honor acquired his contrary priuatiue And to the end your Maiestie may vnderstand these philosophical termes you shal be aduertised that contraries positiue be those which haue both their reall beeing in the nature of things but of cōtraries priuatiue the one hath his reall being and the other hath no existence at all as for example sake heat and cold are contraries positiue because in that subiect which is not hote there is alwayes found colde and where no colde is heat hath there his reall being Light and darkenesse be contraries priuatiue because light onely hath his reall being but darknes hath nothing in existence as that which is no other but the bare effence of light Therfore honor naturall hath positiue contrary for where hee is not there is reall infamy but honor which is the reward of beneficence hath his priuatiue for where he appeareth not yet infamy doth not there take place or dishonor but only his prination or absence For one that hath neuer a statue erected to him nor crowne giuen him publike gifts or magistracie to whom no preeminence is giuen or cappe moued neither is by any such like obseruatiōs honored shal not for all this remayne infamous or dishonored nor in question of honor can not be excepted against but we will say that he is only depriued of that honor which is the reward of beneficence this being a part of humane felicitie This is as much as I can or am able to deliuer renowmed Queene vpon this subiect of honor wherein if I haue bin deficient let these other honorable Knights pleade for me Stay a little Signior Gualinguo answered the Queene for ther is a skirmish prepared against you wherin it shal greatly help you to be a good and well trained souldier Then she commanded al those gentlmen who were there present that they would moue doubts contradict Gualinguo in the argument of honor after the same methode as the Gentle women had done in the discussion of loue and the Gentlemen beholding one an other with silence as they who sitting round about knew not from whome the beginning was expected the Queene smiling vppon the illustrous Lord Don Cesared Este who vnderstanding of the excellent discourses that passed in the chamber of the Countesse withdrawing himselfe closely from the chase was come in all haste with the Lord Marquesse to finde out the company made a signe vnto him that he should mooue his doubt and his
most honorable Signiory in whom in his greene yeeres a most bright beame of heroicall vertue doth shine gratiously obeying the commaundement of the Queene beganne in this maner You O Knights if I doe carry well in minde haue grounded this opinion which is termed Honour vppon a secret supposition that a man if there appeare nothing to the contrary is good Which supposition I holde to bee very doubtfull yea and further that some notable signe of vertue not appearing hee may bee coniectured rather a wicked than good man considering that humane nature of it selfe enclineth rather to vice than vertue Which by this may be imagined because the way of vertue is asprous hard and laborsom so that as a thing myraculous men point at him who arriueth to the end and becommeth perfectly vertuous and on the contrary the way that conducteth to vice is so easie plaine and pleasant as the number of them is infinite which walke by it and become vitious this being a manifest signe that naturally we are not enclined to vertue but to vice because things difficult and that seldome happen are farre from the condition of nature Experience furthermore sheweth that wee rather encline to vice than vertue in that there is none of vs for what preuayleth it to lie which in himselfe hath not triall with howe great violence he is drawne to vice and howe hardly hee abstaineth from sensible contentments how troublesome continence is vnto him and patience bitter Which being as it is true so shall your supposition be false for as all things hauing no impediment do rather worke according to their inclination than against their nature so must we presume not knowing any other that man for the most part is rather wicked than good the which is confirmed by the answer of Pythagoras who being demaunded what was most true made answer that men are wicked The supposition therefore being false so shall the opinion of an others valour and iustice be vntrue for the foundation failing the building falleth downe Notwithstanding I attend your answere The reasons of your renowmed Segniory answered Gualenguo introduced against my supposition and opinion are so preualent as I may wel say the conclusion pleaseth me not a whit for I know not well how to answer the argument and certainly our naturall fragillitie is such as that it neuer ceaseth to make triall of occasion while it be brought in subiection vnto vice neyther could diuine Paul effect although he were diuinely illumined but that he was driuen to say I perceiue in my members and flesh an other lawe repugnant to the lawe of my minde which subdueth mee to the lawe of sin Yet notwithstanding all this I am of opinion that my supposition is true as also that man in his naturall estate is inclined to vertue and not to vice being good and not wicked the which I hope with so liuely reasons to make manifest as euery one shall bee out of doubt I say therefore that all things comprehended in this vniuersall frame hauing their originall from God as God is chiefe bountie and goodnes so are all these partakers of this bountie and therefore al are good in the first instant of nature To affirme therefore that man is wicked by nature is no other but to auerre that amongst all the creatures of the whole worlde the sensible image of the insensible God for so is man is wicked a matter repugnant to trueth and the authoritie as wel of holy diuines as philosophers who are of opinion that in this inferior world amongst all liuing creatures only man may be vertuous and happy and as fire should not be light if of his nature he did incline to the centre so a man should neyther be vertuous nor good if naturally hee were inclined to vice Furthermore if Nature the ministresse of God dooth not onely generate but guideth al things generated to their end and therefore heauy things descend and those light ascend as also beasts and liuing creatures so soone as they are generate by nature herselfe they are directed to their end perfection how can it be that man should only rest by her abandoned and which is worse not onely abandoned and contemned but further instigated to his ruine and imperfection Man by the beautiful gift of the mind is true man who as he is diuine so will wee affirme with the Poet that Like to his Maker he doth heauenly state retaine And therefore hee desireth that onely which is best and diuine neyther can hee knowing the true and principall good wish euill by which reason the diuine Philosopher beeing mooued subscribed to the opinion of the Stoickes affirming in all his conclusions that man is by nature good and against nature wicked and that hee as all other things is inclined to this end which is best and the Philosopher sayth that man is neuer wicked but when he is affected against Nature which commeth to passe when in himselfe hee hath not ciuill gouernment and that which should obey commaundeth which is sence ouer reason If wee shall also further consider that man naturally is thirsting after knowledge as the Philosopher affirmeth in the Proemium of his diuine Philosophie wee may easily iudge that to vertue and not vice hee is naturally disposed for of vice there can be no science it being nothing in existance but otherwise a meere priuation as affirmeth great Dionisius in the booke of Diuine Titles and likewise the Academikes and Peripatetickes If we therefore most famous Lord haue respect to the Creator of man hee is his owne Image if to the gift of Nature he is most apt if to the end of euerie thing created man amongst mortall creatures is onely capable of cheefe good hauing onely the vse of reason and good consultation to him alone is proper wherefore notwithstanding the reasous by your Segniory all eadged to the contrarie wee must conclude that naturally he is enclined to vertue and not to vice and that it is to be presumed that he is good and not wicked To which reasons I being to make answer we must consider that in man three natures are comprehended one common to al liuing creatures which is vegetable another common to creatures and man and that is sence the third common to man and things Diuine and this is reasonable Nature By the first man is like to plants by the second to other liuing creatures by the thrid he commeth to be true man and a diuine creature and therefore man by participation is in the midst betwixt mortall and diuine for in respect of body and sence he partaketh of mortalitie but touching his mind he is diuine and immortal as in man these three natures are discouered so finde we in him likewise three natural inclinations one called properly naturall and dependeth on the vnsatiable knowledge of vniuersall nature which mooueth all things depriued of knowledge to those operations that may conduct them to their proper ends and therefore this
noble men and not of priuate condition as also there is another testimoniall of Valente and Valentino that wiues may be honorable though ignoble be enobled according to the nobilitie of their husbands but afterwards if they take an husband of meaner condition depriued of their dignity they follow the quality of their husbands who seeth not that from these lawes and recordes a most infalible conclusion may be drawne that women haue not any part in nobilitie but follow the nobilitie qualitie of man as the shadow doth the body So that of themselues if they haue no nobilitie how can they place it vpon an other Wherefore Signior Hercules laying aside adulation and the ouer great desire you haue of their grace and fauour sincerely confesse the trueth and exclude women as most imperfect creatures from this esteemed and embraced condition which we cal Nobility Signior Barisano most excellent Queen said Varano putting confidence in a poetical vaine fable that women naturally loue where they are not beloued esteeme greatly of such as cōtemne them by reiecting women openly laboureth to satisfie the great desire he hath of them to be beloued and regarded But as in censuring the natural dispositions of womē he is deceiued and as he boldly produceth slaunder for truth so hope I that in vaine he desireth their grace and fauor I affirme therefore that women most beautiful and perfect creatures may not only enoble themselues but further with their proper vertue make another partaker of Nobility that they as to forme man so to accomplish him entirely noble are most necessary I yeeld that nobility principally dependeth on man but so I adde withall that the nobility of a woman so greatly importeth as that he cannot be counted perfectly noble who shal be borne of a base woman neither wil I vse any other armes in subduing you then your owne For it is true that in the seede of man life is potentially conteined which is forme bloud in the womās wombe is the matter wherof the body is formed so that the soule from man and the body from woman haue their original But further also I auerre that if noble forme shal be brought to noble matter the thing compoūded wil be perfectly noble but if the matter be base notwithstāding the forme be noble the compoūd wil not be absolutly noble but shal want one degree of nobility being that of matter Tell me in earnest signior Antonio would you not more respect theimage of Caesar in gold then the same by the selfe same hand engrauen in lead or brasse and this would you do neither for the form which is is the same nor in respect of the artificer being alone but only for the matter which is more beautiful and excellent I graunt you that material and corporal things be lesse excellent then those immaterial and corporeal as also that matter is a cause of imperfection as she is the subiect of alteration transmutation and instabilite in things not permanent notwithstanding comparing of the materiall and corruptible thinges one with another they which haue more pure and better disposed matter do questionlesse proue the much more worthy and excellent things which the Philosopher here confirmeth saying that in all thinges wherein matter is required the better matter shal be the more beautiful and excellent will they fall out and to prosecute their purpose if it be true that the soule followeth the temperature of the body as the learneder sort affirme and as wee our selues haue experience how can you denie that the temperature of the body giuen by woman should not be of great momēt to the framing of nobilitie as well as celestiall influence seeing the minde if it haue a body euill tempered and inclined to vice can hardly be resplendant by those vertues wherevppon nobilitie is grounded You cannot denie and I know it assuredly but that the body made by woman hath parte in nobilitie although it administreth matter seeing wee perceiue that dayly from the qualities of the body as from manifest caracters and demonstrations we vsually prognosticate another mans conditions in that the shape countenance gestures and motions of the body many times procure vs to know a man or a woman not so much as euer seen by vs afore to be noble or ignoble You say that womā is an imperfect man admit I should grant you this which notwithstanding is false yet would I affirme that this imperfection is not substantiall but accidentall for the Philosopher intendeth not that she should be lesse reasonable then man but calleth her imperfect man in that she wanteth but one thing only to be man and this thing is of no importance to humane perfection so that as the being more then woman giueth not perfection to man so doth not the beeing lesse then man bring imperfection to woman although I thinke it as far off from truth that woman is a defect of nature or formed against her intention as I iudge it false and vntrue that nature mindeth not the preseruation of humane kinde which no lesse by womā then by man is made perpetual whereof the philosopher aduising himselfe in the selfe-same booke he addeth that nature inteutiue to vniuersall good with special prouidence fashioneth sometimes male and sometimes female The defects of nature bee no other but monsters and seldome are produced women are so far off from being monsters that of all thinges vnder heauen there is not any one more excellent or beautifull who not seldome and in small number but in farre greater multitude then men are produced into the worlde through singular grace and fauor of louing and gentle nature and by the author himselfe of nature Confesse therfore your offence signior Antonio and demand pardon for your Vlpian in those imperiall recordes by you cited shal not be sufficient to mittigate the least dramme of those punishments which from these Ladyes hang ouer your head in defence of whom against the lawes and recordes by you alledged I will introduce the authoritie of Virgil and a decree of the most prudent Venetian commonwealth for manifestation how great a portion women haue in nobility Virgil speaking of Dranes saith This man his noble raca by mother tooke most sure For by the fathers side base was he and obscure Who seeth not that by these verses Virgil intendeth that women should not only haue a part in nobilitie but further that by themselues they are sufficiēt to giue noble descent The Venetian decree commandeth that the sonnes of a base woman although borne in lawful matrimony shal not be accepted to the trial of nobilitie neither in any sorte be admitted to their magistracies and councels those most prudent and noble Signiors imagining as truly they may that without the nobilite and generositie of mothers nobilitie in children cannot be preserued immaculate If women added the Greeke be incapable of those vertues that make men noble famous how can it be that they should
enuie disturbeth the minde and induceth feare whereas on the contrarie modest pouertie maketh a man modest industrious secure is as it were a whip that scourgeth one to vertue therfore Arcesilaus said that though pouerty were bitter yet brought it forth excellent children And good Diogenes called pouertie the wisedome that by it selfe was learned minding to inferre that pouertie not wealth maketh a man wise Thirdly I will alleadge how that it is no true good by an honest man to bee esteemed whereof the man wicked may as well bee possessor as the good yea be he neuer so odious or contemptible a mā And who seeth not that a ruffian bawd or any other common Vintner may not bee a possessor of riches Fourthly amongst humane kind that is no conuenient or proper good which cannot be possessed without the wrong of many but such is wealth in that one cannot bee rich but many must therefore become poore therefore riches is no true good Finally that cannot be good which to humane generation is an occasion of infinite euill But riches are of this nature for from them spring discordes contentions wars enmities rancois and other such like euilles therefore they are not good Signior Count affirmeth that this beatitude which we terme riches serueth both for profit and ornament to humane life and if hee liued commodiously that had need of many things this conclusion should bee true but who seeeth not that the richer any man is of so many thinges the more hee hath need hee not beeing able to vse or preserue wealth without many instruments and helps and therfore that sometime is true that whosoeuer possesseth much wanteth much and contrariwise hee that measureth his aboundance not by superfluitie but by natural necessity hath need of litle But what commoditie so great may riches bring as may recompense the iealousie and care they minister vnto man or requite that danger which putteth to compromise the soules health and bodily securitie of him rich The rich not the poore are a prey to murtherers theeues menquel lers against these be poysons practised and these be the men who in strongest castles fear trecheries O happy riches may we then wel say seeing they art no sooner possessed but securitie faileth them And what shalwe say of ornament It cannot be denied but that costly garments pretious iewels sumptuous pallaces magnificent furniture are a speciall ornament and glorie to the possessor thereof that to haue a chest replenished with gold and siluer to be euer accompanied with a great traine of seruitors make a man worthy of great estimation But O most transitorie kinde of glorie seeing man by darkenesse it selfe seeketh after light not considering that in faire apparrell and sumptuous pallaces men admire the nature of matter arte and the architects inuention rather than the possessor of al these and that the brightnesse of iewelles is their owne proper splendor and not of the man that weareth them as also gold siluer is no other but red and white earth esteemed of only through mens errour finally to be enuironed with many seruants is nothing but to be beset with many enimies which be so much the fitter to offend as the other be externall and these domestical enemies If all these commodities gathered together most renowmed Queene serue for benefit and ornament to humane life or whether they make a man happy or vnhappy anyone of iudgement may discerne for my part I would rather affirm that if felicitie as saith Aristotle is our own proper good cannot by any accident whatsoeuer be taken away then that riches therein shuld haue no part as it that by fortune giuen may by her also in a moment be taken away As further I would affirme that cheefe good in this humane life were no other but a stable and constant tranquilitie of minde which despising al those goods whereof fortune is proude and aboue all others insolent riches to bee onely confident in vertue Notwithstanding I attende my answere Beholde most illustrous Queene answered Tassone one of that erronious crew who iniuried by fortune in reuenge contendeth to proue that she hath not so much as the least interest in humane felicity that the goods she courteously administreth amongst which riches are of no smal esteeme are not to bee recounted in the number of humane goods as disproportionable vnto that which of it selfe being sufficient is called chiefe good notwithstanding I hope by so liuely reasons to discouer this hypocrifie as that there shal not be any of so simple iudgement who giuing credite to his allegatious will become a contemner of riches I say then that man as hee is in forme from other creatures different so is his end from theirs verie diuerse the ende of other creatures is no other but liuing to generate those like themselues Man borne in the Kingdome of Nature and Fortune is not onely to liue and generate but to liue well and happily Nature of her selfe prouideth for other creatures thinges sufficient vnto life Nature procureth man to liue but reason and Fortune cause him to liue well creatures liue after the lawes of Nature man liueth by Reason Prudence and Arte liuing creatures may liue a solitarie life man alone beeing of himselfe insufficient and by Nature an euill creature without domestical and ciuill conuersation cannot leade other then a miserable and discontented life and therefore as the Philosopher sayth very wel That man which cannot liue in ciuill companie either he is a God or a beast seeing only God is sufficient of himselfe and a solitarie life best agreeth with a beast Want therefore and naturall desire of companie and not fire as others falsely affirme gaue beginning to houses villages and Citties which houses villages citties as without their necessary instrumentes they cannot be sustained so without wealth are they of themselues insufficient wealth beeing the principall of those instruments that maintaine houses cities now a city being nothing else but a body of men vnited together sufficient of it self to liue it is necessary that like to a humane body it be compounded of vnlike mēbers the which in goodnesse and dignitie among themselues vnequall all notwithstanding concurre to the good establishment of a Citty wherevpon as it would be a thing monstrous incommodious to see a humane body wholy compounded of heads armes legs or of other members vniforme in themselues so would it be altogether as disproportionable and a thing so would it be altogether as disproportionable and a thing of it selfe insufficient if all men in a Cittie were artificers husbandmen souldiers iudges or of one selfe condition qualitie There cannot therefore be any so vncircumspect but he may perceiue that for the preseruation and liuing wel of a city it is requisite there be artificers mercinaries husbandmen marchantes souldiers Iudges Magistrates Princes and Priestes which being as it is true so is it likewise conuenient that there should be poore rich noble
Queene highly pleased the Lord Don Caesar and all the rest of the Ladies and they attended the Champions comming forth for those learned after a low muttering and consultation they denounced Signior Patritio for Champion and of the Knights parte the Lord Guilio Caesar Braneaccio not onely amongst all the rest the oldest Souldier and in knowledge of Armes most excellent but further a gentleman very learned eloquent and with all manner of vertue adorned This electiō once made the Queene breaking silence commaunded Patritio that he should first enter into the field who smiling Although most renouned Queene saide he it is no small preiudice to the learned in this action to be assailants but is as it were halfe a confirmation of precedence to armes notwithstanding seeing your Maiesty so commandeth I will not refuse to bee the chalenger yet with this condition that in this conflict there be no other armes vsed then those wherewith the learned accustome to subdue their aduersaries for if souldiers shuld but draw their swordes out of doubt syllogisms inductions cuthememes examples and the learneds Champion himselfe would be ready to she the fielde Then Signior Guilio Caesar smiling Although election of armes belongeth vnto vs as defendants yet to the end our victorie may bee more glorious wee accept of combate with your owne armes so now Signior Patritio frame your tongue to this warlike assault for as equitie and reason standeth on our side so hope I by my valor couragiously to sustaine it Patritio therefore hauing a while pawsed with himselfe begun in this sorte The seuenth daies Discourse Wherein is determined the Precedence of Armes and Letters IT is a verie deepe and doubtfull question most famous Queene which you haue propounded to be disputed of this day seeing that Armes and Letters are both of them so Noble professions and so excellent as that it is difficult to iudge to whether of them the Palme is due Considering by armes wee defende and amplifie kingdomes and by Letters wee preserue and gouerne the same so that the one of the other standeth in such neede that neither this without the other can be iustly extended nor the other without the first be securely maintained Notwithstanding seeing it so pleaseth your Highnesse that the tediousnesse of our iourney be passed ouer with some ingenious and pleasant discourse I wil contende to manifest as a valorous Champion of the learned that the ballance fitteth on our side and in that the souldiour and scholler cannot sit both on the same stoole the Souldiour must giue place to the scholler Now to come to the knowledge of truth which we seek after I think it necessary that to discoursing briefly we first of any other thing intreat of those perfections which of thēselues are sufficient to bring a man to his true ende which is felicity to the end that seeing in what degree and perfection Letters stand and in what art militarie we may draw out an infallible iudgement to whome the first degree of honour ought to be giuen whether to the Souldior or Scholer I say therefore that man for no other cause of all other Creatures is onely capable of felicitie but in that beyond vegetatiue and sensaliue faculties hee is endued with vnderstanding by meane of which working vertuously he may come to cheefe good and enioy highest delight In this humane intellect twoo most principall faculties are founde the one of which is called by the Philosophers vnderstanding speculatiue whose obiect is trueth the other practike vnderstanding which is conuersant about that good in humane opperations confisting By all reasons these twoo faculties are placed in humane vnderstanding considering that of all things which this vniuersall frame containeth some bee the workes of the greatest god and Nature other be humane opperations In the works of God and Nature truth is sought after in humane opperations good By meane of these two faculties man acquireth two sorts of perfections one of which is called Habite speculatiue the other Habite practike Habite speculatiue is no other but a knowledge of all those things that comprehende the vniuersall frame the which as they are of three sorts so be there three seuerall speculatiue habites seeing that some are by their owne proper essence seperate from sensible matter as is the omnipotent and most excellent God the Intelligences assisting the Celestiall Spheares and those which of the Metaphisicks themselues are called Transcendentes as Ens good truth the thing such like the knowledge whereof is deseruedly called Wisedome some again by their essence are wholly drowned in sēsible matter and with motion conioyned and these bee the heauens elements bodies mixed the knowledge of these things is called natural Philosophy There be yet some other which in effect can neuer be seperate from sensible matter notwithstanding naturally they are such as by part imaginatiue and with the minde they may be considered or imagined without consideration or imagination of matter and this is mathematicall knowledge diuided into Geometrie which handleth continuall quantitie that is line superficies and body and arithmetike beeing conuersant about discreet quantitie which is number there bee further some speculatiue habites comprehended vnder these three heades by the Logitians termed sciences subalternall or halfe sciences for in respect of the subiect whereabout they are conuersant they participate of naturall knowledge but considering the manner by which they proue their conclusions they are mathematicall as those that embrace mathematicall conclusions for their beginning Amongst these is Astrologie considering bodies and motions celestial the like also naturall knowledge doing but in a diuerse manner then prospectiue which intreateth of visible line Steremetrie being employed touching solide bodies musicke respecting number harmonicall with other such like And these be al the sciences and habites wherewith intellect speculatiue is adorned in inuestigating and finding out of truth Practicke habite is no other but the knowledge of all those thinges whereof man is the beginning and they be diuided into two heades actiue and doing part actiue is a firme vnderstanding of those thinges which appertaine to the good gouernment of himselfe his house and finally of the common weale The doing or performing habite is that knowledge which is called arte this being diuided into those mechanical and liberall But leauing apart mechanicall art as impertinent to a ciuil man we wil affirme that amongst liberall artes Grammer is numbred Rhethorike Dialect Poesie Musicke both of voice instrument painting Architecture and the art of Phisicke and amiddest all these we wil allot the principallest place to art Millitarie as of al other the most excellent which by the Philosopher was placed in the number of artes it hauing belonging vnto it all those conditions which in an art are required that is materiall subiect end and the instrument which to the end conduceth neither wanting there also firm beginnings and principles wherewith euery day great souldiers serue their turne materiall subiect is