The ciuile conuersation of M. Steeuen Guazzo written first in Italian, and nowe translated out of French by George Pettie, deuided into foure bookes. In the first is conteined in generall, the fruites that may bee reaped by conuersation ... In the second, the manner of conuersation ... In the third is perticularly set foorth the orders to bee obserued in conuersation within doores, betwéene the husband and the wife ... In the fourth, the report of a banquet

THE CIVILE CONuersation of M. Steeuen Guazzo written first in Italian , and nowe translated out of French by George Pettie , deuided into foure bookes .

In the first is conteined in generall , the fruites that may bee reaped by conuersation , and teaching howe to knowe good companie from yll .

In the second , the manner of conuersation , meete for all persons , which shall come in any companie , out of their owne houses , and then of the perticular points which ought to bée obserued in companie betwéene young men and olde , Gentlemen and Yeomen , Princes and priuate persons , learned and vnlearned , Citizens and Strangers , Religious and Secular , men & women .

In the third is perticularly set foorth the orders to bee obserued in conuersation within doores , betwéene the husband and the wife , the father and the sonne , brother and brother , the Maister and the seruant .

In the fourth , the report of a banquet .

¶ Imprinted at London by Richard Watkins . 1581.

¶ To the honorable , and his very good Ladie , the Ladie Norrice , GEORGE PETTIE wisheth contentation in all thinges .

GOOD Madame , the force of vertue is such , that it purchaseth to those which are indued with it , the good will of those which are strangers vnto them 〈◊〉 much more must it make mee duetifully affectioned to your Ladiship , who am neither stranger to you , nor vnacquainted with your noble & vertuous disposition : in signe of which my dutie and affection I haue presumed to present vnto you the first sight of this my translation , humbly dedicating it to your honourable protection , knowing that none will more willingly vndertake the defence of learning , then those who are indued with singuler wit and learning , and thinking none more worthy to receiue the first fruites of learning , then those who beare especiall fauour to learning . I will not heere enter into the wide field of your vertues , for that I knowe you take more pleasure in doing wel , then in hearing well , and for that the right Corrall needeth no coulouring , neither the fine Marble painting , neither can my pen possibly procure more honour to your name , then it hath alredie gotten , partly by your owne doinges , partly by the renowmed deedes of the noble ▪ Gentlemen your sonnes , of whom , some are furnished with suche wisedome , with such discretion , and with such sufficiencie euery way , that our Prince and Countrie cannot spare their good seruice : some are indued with suche valour , that our Countrie is too little to conteine the greatnesse of their mindes , some with such manly prowesse , euen in their childishe yeeres , that it stoode our Countrie of late in no small steede , in repressing and subduing our rebellious enimies . And though some of them like Alexander the great , seeke newe Countries , and newe worldes to shewe their valiancie in , yet they remaine most redy to doe our countrie seruice , whensoeuer it shall please our Prince to commaunde their returne . And would to God it might please her Maiestie with speede to commaund it : for suche rare iewels are well worth the wearing , such worthy Captaines are necessary to be had in these daungerous times : especially being such whose valiancie is sufficiently knowne to all men , and whose fidelitie may be sufficiently warranted to her Highnesse , by the good and trustie seruice of their noble father my Lorde Norrice , both within this Realme , and out of the Realme , & of their worthie grandfather , my Lorde Williams , both before her Maiestie came to the Crowne , and after : and by the rare vertue which they haue shewed , and the faithfull seruice they haue doone where they are : Whose credite is so great , whose name so renowmed , that it shall neuer die , while the low Countries , while Macklin , while Stenewike , no not while the worlde standes . And if any name within these late yeeres , haue by their valiaunt deedes wonne honour to England ( without derogation be it spoken ) it is the name of the Norrices . And if any parents in Englande may count themselues happie in their children , it is my Lorde Norrice , it is your Ladiship . You may compare with Olimpias for her Alexander , with Hecuba for her Hector , with Thetis for her Achilles . And if you bee askt where your iewels are , you may with Cornelia point to your children , you may point to that rare iewell which you haue continually abou● you , who both in vertue and bewtie excelleth the richest Diamond , and the most precious Pearle that is . But I am entring into a matter without ende , therefore I will stay at the beginning : humbly requesting you to accept in good part this small proofe of my good will , and to assure your selfe of my redinesse to doe you seruice in greater matters when it shall please you to imploy mee . From my lodging this sixth of February . 1581.

Your Ladiships redily to com●●●nd , George Pettie .

The Preface to the Readers .

HAuing ( gentle Readers ) by reason of a trifling woorke of mine ( which , by reason of the lightnesse of it , or at least of the keeper of it , flewe abroade before I knewe of it ) already wonne such fame , as he which fyred the Temple of Dianae , I thought it stoode mee vppon , to purchase to my selfe some better fame by some better woorke , and to counteruayle my former Vanitie , with some formal grauitie . And though I knowe all fame to be daungerous , for that if it be good , enuie foloweth it , and if it be yll , shame accompanyeth it : yet , seeing report once spread , cannot be reuoked , and h●●yng already past the Pikes in a daungerous conflict without wounde of ho●● ( such was your courtesie ) I doubte not now but to escape a fewe stragling shot in a lyght skirmishe , without so much as bearyng the discharge of their Peeces : for the men which wyll assayle me , are in deede rather to be counted friendly foes , then deadly enimies , as those who wyll neyther mislyke with me , nor with the matter which I shall present vnto them , but tendryng , as it were , my credite , thynke it conuenient that such as I am ( whose profession should chiefely be armes ) should eyther spende the tyme in wryting of Bookes , or publyshe them beyng written . Those which mislyke studie or learnyng in Gentlemen , are some freshe water Souldiers , who thynke that in warre it is the body which only must beare the brunt of all , not knowyng that the body is ruled by the minde , and that in all doubtfull and daungerous matters , it is the minde only which is the man : but hauing shewed els where how necessarie learning i● for Souldiers , I ad only , that if we in England shall frame our selues only for warre , yf we be not very well Oyled , we shall hardly keepe our selues from rustyng , with such long conti●●ance of peace , it hath pleased God to blesse vs . Those which mislike that a Gentleman should publish the fruites of his learning , are some curious Gentlemen , who thynke it most commendable in a Gentleman , to cloake his arte and skill in euery thyng , and to seeme to doo all thynges of his owne mother witte as it were : not considering how we deserue no prayse for that , which God or Nature hath bestowed vpon vs , but only for that , which we purchace by our owne industry : and if you shall chaunce to enter into reasonyng with them , they wyll at the seconde woorde make protestation that they are no Schollers : whereas notwithstanding they haue spent all theyr tyme in studie . Why Gentlemen is it a shame to shewe to be that , which it is a shame not to be ? In diuers thynges , nothyng so good as Learning . You are desirous to seeme to be that , which you are not , and in Learning , the best thyng of all others , are you afearde to shewe to be that , which you are ? Alas you wyll be but vngentle Gentlemen , yf you be no Schollers : you wyll doo your Prince but simple seruice , you wyll stande your Countrey but in slender steade , you wyll bryng your selues but to small preferment , yf you be no Schollers . Can you counsayle your Prince wysely , foresee daungers prouidently , gouerne matters of state discreetely , without Learning ? no , experience must then be your guide , which wyll be but a blynde one : it must be your Scholemaister . but you shall finde it a dangerous one . To come lower , can you discourse with Strangers , inquire the state of forraine Countries , geue entertainement to Ambassadours , being no Schollers ? no surely , vnlesse it be with dum shewes and signes : lyke as of late a pleasaunt Gentleman ( who could haue spoken sufficiently , yf he had been put to it ) being amongst others commaunded to ryde to meete an Ambassadoure that was commyng to the Court , at his returne a Noble man asked hym merily , what he sayd to the Ambassadoure when he met hym : nothyng ( sayd he ) but kist my Horses mayne , and came my way . To come lowest of all , Can you so much as tell your Misstresse a fine tale , or delight her with pleasant deuice , beyng vnlearned ? no it must needes eyther be altogether vnsauerie , or els seasoned with the salte of others : and whether thynke you it more shame that you should shew to haue of your owne , or that she should knowe you filche from others ? You knowe Caesar was a braue Gentleman , but yet he was a Scholler , but yet he wrote Bookes , but yet he came in print . Marcus Aurelius was an Emperour , but he was learned , and set foorth learned woorkes . Therefore ( Gentlemen ) neuer deny your selues to be Schollers , neuer be ashamed to shewe your learnyng , confesse it , professe it , imbrace it , honor it : for it is it which honoureth you , it is only it which maketh you men , it is onely it whiche maketh you Gentlemen : And marke this when you wyll , yf there be any in any place , which seeketh to come vp , or benefite hym selfe by flatterie , by briberie , by slauerie , by vallanie , I dare warrant you he is altogether vnlearned : for hauyng no good partes , no good giftes in hym which may preferre hym , he flyeth to those sinister shyftes as his surest stayes : whereby you see that it is Learnyng which accomplisheth a Gentleman , and the want of it which blemisheth hym : and that neither comlinesse of personage , neither gaynesse of garmentes , neither any exteriour Ornamentes are to be compared to the lineamentes o● Learning , without which , though a man shake the feather after the best fashion , and take vpon hym neuer so bygly ▪ he shall neuer be accounted of amongst the wyse , nor neuer be filed on the roale of ryght and sufficient Gentlemen . And this I hope wyll satisfie those which mislyke that Gentlemen should publishe the fruites of their studie , especially seeing thereby Learning is aduaunced , and a great number pleasured and profited : and seeing the only way to win immortalitie , is either to doo thinges woorth the writing , or to write thynges woorthy the readyng ? And yf they obiecte that that seeking of immortalitie , is a signe of vayne glory : to answere them playnely and humanely , I am flat of this minde , that they which passe not of prayse , wyll neuer doo any thyng woorthy prayse . There are some others yet who wyll set lyght by my labours , because I write in Englysh : and those are some nice Trauaylours , who returne home with such quaesie stomackes , that nothyng wyll downe with them but Frenche , Italian , or Spanishe , and though a woorke be but meanely written in one of those tongues , and finely translated into our Language , yet they wyll not sticke farre to preferre the Originall before the Translation : the cause is partly , for that they cannot so soone espie faultes in a forraigne Tongue as in their owne , which maketh them thynke that to be curraunt , which is but course , and partly for that strange thynges doo more delyght them , then that which they are dayly vsed to : but they consider not the profite which commeth by readyng thynges in their owne Tongue , whereby they shall be able to conceiue the matter much sooner , & beare it away farre better , then yf they reade it in a strange Tongue , whereby also they shall be inabled to speake , to discourse , to write , to indite , properly , fitly , finely , and wysely , but the woorst is , they thinke that impossible to be doone in our Tongue : for they count it barren , they count it barbarous , they count it vnworthy to be accounted of : and , which is woorse , as I my selfe haue heard some of them , they report abrode , that our Countrey is barbarous , our maners rude , and our people vnciuile : and when I haue stoode with them in the comparison betweene other Countreys and ours , and poynted with my finger to many grosse abuses , vsed in the places where we haue ben , when by no reason they haue ben able to defende them , they haue shronke in their necke , and tolde me that it was the fashyon of the Countrey : not considering that the maners and fashions of eche Countrey , are the only thyng that make it counted barbarous or ciuile , good or bad . But for our Countrey , I am perswaded that those which know it , and loue it , wyl report it for the ciuilest Countrey in the worlde : and if it be thought to be otherwyse by strangers , the disorders of those traueylers abrode are the chiefe cause of it . And to speake but of the lyghtest , their enuying one another , their deprauing one another , their flowing one another , their falling out one with another , their fighting one with another in the open streete ( as with blushyng I haue often behelde in Paris ) their contemning of their Countrey fashions , their apish imitation of euery outlandish Asse in their gestures , behauour , and apparell , are the only causes that make Strangers count our Countrey and our people barbarous : for at home it is well knowne that we liue in lawes as orderly , in maners as decently , in apparrell as co●●ly , in diet as delicately , in lodging as curiously , in buildinges as sumptuously , in all thinges as aboundantly , and euery way as ciuilly , as any Nation vnder Heauen . For the barbarousnesse of our tongue , I must lykewyse say that it is much the worse for them , and some such curious f●llowes as they are ▪ 〈◊〉 if one 〈◊〉 to deriue any woord from the Latine , which is insolent to their eares ( as perchaunce they wyll take that phrase to be ) they foorthwith make a iest at it , and terme it an lukehorne terme . And ●●ough for my part I vse those woords as litle as any ▪ ●et I know no reason why I should not vse them , and I finde it a fault in myselfe that I do not vse them : for it is in deed the r●●dy way to inrich our tongue , and make it copious , and it is the way which all tongues haue taken to inrich them selues : For take the Latine woords from the Spanish tongue , and it shall be as barren as most part of their Countrey : take them from the Italian , and you take away in a manner the whole tongue : take them from the Frenche , and you marre the grace of it : yea take from the Latine it selfe the woords deriued from the Greeke , and it shall not be so flowing and flourishing as it is . Wherefore I marueile how our english tongue hath cracke it credite , that it may not borrow of the Latine as well as other tongues : and if it haue broken , it is but of late , for it is not vnknowen to all men how many woordes we haue fetcht from thence within these fewe yeeres , which if they should be all counted inkepot termes , I know not how we should speake any thing without blacking our mouthes with inke : for what woord can be more plaine then this word plaine , & yet what can come more neere to the Latine ? What more manifest , then manifest ? and yet in a manner Latine : What more commune then rare , or lesse rare then commune , and yet both of them comming of the Latine ? But you wyll say , long vse hath made these woords curraunt : and why may not vse doo as much for these woords which we shall now deriue ? Why should not we doo as much for the posteritie , as we haue receiued of the antiquitie ? and yet if a thing be of it selfe ill , I see not how the oldnesse of it can make it good , and if it be of it selfe good , I see not how the newnesse of it can make it naught : Wherevpon I infer , that those woords which your selues confesse by vse to be made good , are good the first time they are vttered , and therfore not to be iested at , nor to be misliked . But how hardly soeuer you deale with your tongue , how barbarous soeuer you count it , how litle soeuer you esteeme it , I durst my selfe vndertake ( if I were furnished with Learnyng otherwyse ) to wryte in it as copiouslye for varietie , as compendiously for breuitie , ●s choycely for ●oordes as pithily for sentences ▪ as pleasauntly for figu●● ▪ and euery way as eloquently , as any writer should do in any vu●gar tongue whatsoeuer . Thus hauing ( as I hope ) satisfied my curious enimies , I am to ●craue ●he good wyll of my courteous friendes desiring ●ou ( gentle Reader ) to accepte in good part these my labours , which ●f they shall l●ke you , I shall counte my gay●● great yf not , yet must I needes count my l●sse but light , in that the doing of it , kept me from idleness● a thing so daungerous to young Gentlemen , that I wish you al , aboue al thinges to auoyde it : And so fare you well , from my Lodgeing neere Paules .

Yours to imploy George Pettie .

GEntle Readers , I haue supplyed diuers thinges out of the Italian original , whiche were left out by the French translator , with what iudgment . I referre to your iudgement ▪ I haue included the places within two starres ▪ as you may see throughout the Booke . I haue not published the fourth Booke , for that it contayneth muche triflyng matter in it . Farewell .

The first booke of Ciuile Conuersation , by Maister Steuen Guazzo . Conteining in generall , the fruites that may be reaped by conuersation , and teaching how to know good companie from yll .

PROEME .

I Went the last yeere to Saluce to doe my duetie to the most famous and excellent Lorde Lewes Gonzaga Duke of Neuers , my olde maister and friende , being very glad that he was come into Italy , Lieuetenant general of the most Christian king Charles the ix . A degree which no doubt was due vnto him : for were it so , that he had not heretofore wonne it by meanes of his owne valour and seruice doone to the king for the space of xxii . yeeres , and namely , the day wherein fighting valiantly , being but xix . yeeres old , he was taken prisoner at the battell of S. Quintance , yet it might suffice to make him worthie of a charge so great as that , the blood which he hath shed , not eight monethes since at his returne into Fraunce amongest the enimies of the Catholike faith , and the woundes which yet at this day put vs in some doubt of his life and recouerie . Now to returne to my purpose , I found there the gentleman my brother William , who seemed to me to be altogether changed ( and yet I had seene him not past two yeeres before in Fraunce ) he was become so weake , leane , and falne away , by the harde handling of a very long quartane Ague , and of other great distemperatures of his body : which as he bewailed and bewraied vnto mee , I could not for my life ( seeing him in suche piteous case , and hearing him drawe out his wordes so softly and so weakely ) keepe the teares out of my eies . For I not only loue him as a younger brother , but honor him as if hee were the eldest : but that my pitie might not make him think worse of himselfe , I foorthwith withstood my selfe , and with a more couragious countenance , I began to put him in hope that hee might recouer his health , so soone as hee shoulde see his friendes and parents , who did earnestly looke for him , and so soone as he might haue the aduice and counsell of some good Phisition of that Citie there . Whither not long after the Duke being come to see the most excellent Princes Leonor of Austria his cosen , & vnderstanding the iust desire hee had to see againe our house , he was content with his departure , & to let him be heere for the space of sixe dayes . Thervpon we thinking good to assemble the most excellent Phisitions of this Citie , hee feeling himselfe by this time weery of the purgations hee had alredy taken , and besides the Winter approching , thought best to deferre this cure vntill the Spring time , what time hee hoped to be in Italy , with his Maisters leaue : not onely to seeke remedie for his sicknesse , and to preserue himselfe from greater euill , but also to passe the rest of his life in quietnesse . While he was in this deliberation , in commeth Maister Anniball Magnoca●alli our neighbour , aswell in house as in hearte , who besides the name he hath gotten of an excellent Philosopher and Phisition , for the diuersitie of Arts wherewith he is indued , is counted in the number of those which are called Generals , and by his good behauiour maketh himselfe so acceptable , that I maruel nothing at all if in so little time which hee remained with the Gentleman , he stirred vp in his hart by his delightfull deuise , an extreeme desire to inioy longer time his pleasant companie . Neither was maister Anniball lesse glad to haue founde my brother according to his minde : Wherevpon drawne by a soden and mutuall affection , they gaue occasion eche to other to visite one another so often as conueniently they might . And so great was the curtesie of the Phisition , that not suffering my brother to take the paines to visite him , hee came the nexte day , and founde him at the Table , but newe dyned . After that , withdrawing themselues into a little closet , where I vse to haue a fewe small bookes , rather for a shewe then for studie , they there passed a great parte of the day ( which they continued the three nexte dayes following ) with many notable discourses , which my brother to pleasure tooke recount vnto me in the euening following : & for that I thought them so well seasoned , that they might long time bee preserued to the profite of posteritie , euer since my brothers departure , vntil this present , I haue been gathering together their discourses , which in effect were like to these which followe heere .

Guazzo . Anniball .

I Greatly giue GOD thankes ( Maister Annibal ) for that hauing visited mée with a long , and perchaunce a curelesse disease , to cleanse my wretched soule of some wicked humour , he ministreth also meanes vnto mée , sometimes whereby I may passe away my euill with lesse annoy , as this day I doubt not but I shall haue by meanes of your acceptable presence , whereof I receiue more assistance and contentment than I am able to expresse .

Annib.

I haue cause ( Maister Guazzo ) to thinke well of you , for many causes , but chiefly I féele my selfe forced thereto , for that I sée you take your sicknesse of the hands of God ( most good and full of power , from whom all thinges procéede ) and to shewe a Christian modestie in laying the fault on your selfe : that certesse is a thought sutable to the crosse you beare on your breast . But I will not héerefore commende you so much , but that I must reprehende you a little ( and beare with mée if I speake plainely vnto you ) for that you call this your disease , in a manner curelesse , and séeme to distrust , that hée which hath sent it you cannot likewise rid you of it . Touching the opinion you haue of my presence , I wil neither blame you nor praise you for it : But you may assure your selfe , that in steede of those signes of good will which I cannot shewe outwardly , I beare you an inward affection in my heart , readie prest to doe you seruice . But I pray you make not strange to let me vnderstande your state , not as a Phisition ( for that as nowe would stand you in small stéed ) but as a friend , from whom you ought not to hide your mishaps .

Guaz.

My brother hath alreadie promised me of you , al that may bée looked for of a skilfull Phisition , and singuler friende . But for that I am to returne into Italy , at a season more conuenient for the cure of those which are sick , I ment to haue stayed till then to open vnto you my woundes , and amongst the rest , those of the heart , which I féele oppressed with so great melancholie , that in my fancy , I had good reason to say , that my euill is perhaps incurable , séeing it hath wéeried to no purpose almost all the Phisitions of Paris and Fraunce .

Annib.

Touching the infirmitie of the body , in déed it is requisite of necessitie to stay till the Winter be past , to heale it , if vrgent necessitie constraine you not to vse more spéedie remedie : but to the maladie of the mind , you ought at al times to apply apt remedies , indeuouring so much as you may possibly , to be méerie , & to tread vnder foote al irksome thoughts which molest you .

Guaz.

I do verily , as you aduise me , willingly imploy all the time my bounden seruice will spare mée , & all the leisure I can get , in some honest pleasure : but for al that , I cannot forget nor driue away my troublesome thoughts .

Annib.

One that is sicke , ought chiefly to consider the things that helpe him , and the thinges that hurt him , to the ende to eschewe the one , and insue the other . And therefore I should thinke it good , you shoulde call to your remembrance such thinges as you haue founde by long experience to haue increased or diminished this your anguish of mind , or melancholie , as you please to terme it .

Guaz.

I remember I haue plainly noted , that the company of many is gréeuous vnto me , and that contrariwise , solitarinesse is a great comfort and ease of my trauels . And though for the seruice of my Prince , I must of force bée conuersant not only with other Gentlemen his seruants , but also in the Cour , to discourse and deale with diuers persons of diuers countries & nations , yet I do it against the heart , & I goe to it as the Torteise to the inchauntment : for I féele it a great trauell to my minde , to vnderstand other mens talk , to frame fit answeres thereto , and to obserue suche circumstances , as the qualitie of the persons , and mine owne honor require : which is nothing els but paine and subiection . But when I withdrawe my selfe into my lodging either to reade or write , or to repose my self : then I recouer my libertie , and let loose the raines thereof , in suche sorte , that hauing not to yéeld account of it selfe to any , it is altogether applied to my pleasure and comfort .

Annib.

Doe you thinke to recouer your health in continuing long that solitarie life ?

Guaz.

I dare not say so .

Annib.

It is now that I begin to feare least this maladie be perchaunce incurable .

Guaz.

And I nowe begin to know by your words that you are that plaine felow you told me you were . But if those which should put heart into me , discourage mée , how shall I bée able to comfort my selfe ?

Annib.

Goe too Gentleman , take heart at grasse , for your euill is easie to bée cured .

Guaz.

You haue in your hands the weapons of Achilles , with the which you both wound & heale : but it must néeds be , that of these two contrarie propositions , the one be false .

Annib.

Both the one and the other is true . For all the Phisitions not only of Fraunce , but of all Europe no not Esculapius himselfe , by any medicine , either simple or compound , can without great difficultie , giue you the least helpe in the world , so long as you ceasse not ( as I sée you doe not ) to procéede in your doings contrarie to their prescription & minde . On the other side , I can assure you aswell by that you haue told me , as by certain signes which I begin to discrie in you , that your euill is easie to bée cured : for that the medicine is in your owne handes , whereby in short time you may bée restored to your health . And to speake héereof more plainely , I must néedes tell you , that to exempt your selfe out of this euill , you must first giue your selfe to cut of the cause and originall thereof .

Guaz.

Howe shall I cut it of , if I know it not ?

Annib.

I will let you know it : your euill commeth of the false imagination you haue , by meanes wherof , like vnto the flie which flieth about the candle , with pleasure , you purchace your death , and in steede of consuming and staruing your euill , you giue it nourishment . For thinking to receiue solace by meanes of a solitarie life , you fill your self full of ill humors , which take roote in you , and there lie in waite readie to search out secrete and solitarie places conformable to their nature , & to flie all mirth and company : and as hidden flames by force kept downe are most ardent , so these corrupt humours , couertly lurking , with more force consume , and destroy the faire pallace of your minde . And therefore I would wish that , leauing that wrong opinion , wherby hithervnto you went about , cleane contrarie , to redresse your euil , you should change your order of procéeding , & to account solitarinesse for poyson , and companie , for an Antidote , and the foundation of life : and to frame your selfe to cast of solitarinesse as a concubine , & to take companie into your fauour , as a lawfull spouse .

Guaz.

Yet I haue heard many famous Phisitions of this opinion ( which experience also sheweth ) that to haue health of body , it is necessarie to haue contentment of minde .

Annib.

It is true , now what will you inferre of that ?

Guaz.

Mary if that be true , it shal folow likewise , that solitarines is good for the body , bicause it recreates the mind : what say you now ?

Annib.

I haue alreadie shewed you , that the pleasure of solitarinesse ( considering your comple●ion ) is counterfeite , I now further prooue it to you . For the true pleasure ( to speak humanly ) is that which naturally giueth pleasure to al persons in generall . And therfore , though solitarinesse be agréeable to melancholike persons , yet it is vnpleasant to all other , which you shall better vnderstand , if you marke howe some women with childe long to eate things which al other folke abhorre : and yet for all that we must not say that such meats are conuenient , for though they please some women , yet commonly they are displeasant to al. And when the melancholike person , & the woman with childe shal be rid , the one of his false imagination , & the other of her altered taste , they will haue in hate the things aboue said .

Guaz.

You make mée now doubt least I bée in worse case then I am aware of : for you meane by your wordes to include me in the number of the melancholike , which haue their wit so bréeched , that they cannot discerne swéete from sowre . But if I flatter not my selfe , I haue a whole minde within my crasy body , and my pleasure is common to other men of good taste : and though company pleaseth some , yet I knowe many of great valour and déepe vnderstanding , which cannot away with company , and loue solitarinesse so wel , as fishes doe the water : so that either I am besides my selfe , or els the definition which you haue assigned to pleasure is besides the trueth : considering that not only conuersation , but diuers other pleasures , are acceptable to some , & irksome to other som . As it falleth out of games , of feasts , of Musicke , and other delightes , from which a great many men flie , & more willingly leane to graue matters , and these are for the most part men of good calling , & not of the common sort .

Annib.

God graunt that I may neuer haue more occasion to doubt that your brain is distempered , then it euer entred into my thought to say it , & if I shold say it , rather I ( than you ) might be thought scarse wel in my wits : your reasons make nothing against the definition which I assigned to pleasure , but rather confirme it . For those which like not of games , musicke , Feasts , & companies , haue either by long studie , & great contemplation , or by som other accident , got an habite & custome to be melancholik . And though in the world there be found a greater number of these than of the other , yet in this they make no number , for that in these pleasures before said , they haue lost their taste by chaunce , not by nature , wheras those pleasures do delight naturally . By this same reason we are to set downe this other ground , That man , being a compagnable creature , loueth naturally the conuersation of other men , and doing the contrarie , he doth offend nature her self : for which fault many haue done penance . For som by remaining inclosed in these voluntarie prisons ; become ill fauoured , leane , forlorne , & filled full of putrified blood , by meanes whereof , their life and manners come to corruption . Insomuch that some take after the nature of sauage beasts , some waxe couragelesse , & stand in feare of their owne shadowes . I ceasse to rehearse vnto you what hath happened to diuers men , who by liuing long time in solitarinesse , haue falne into such vehement and frantike fansies , that they haue giuen occasion to bée laughed at , and pitied . Wherfore waying the things which are to bée read in writers concerning those kind of men , and the things which I my selfe haue séene , I thinke nothing at all strange that which is reported of a poore séelie soule , who thinking himselfe to be transfourmed into a grain of Millet , for a long time durst not come foorth of his chamber , for feare the poultrie would eate him vp . And as it is not possible without great labour and sleight to take away the false imagination from these kind of Melancholike persons , so there are other sortes of them , that haue made themselues away by the meanes either of water , or fire , or sworde , or by throwing themselues headlong from on high , or els at the ending of their daies , by their naturall death they haue giuen some certaine testimonie of their follie . Like as the melancholike Athenian did , who no lesse at his death , then in his life time , refusing the conuersation of men , left these verses vpon his Tombe .

Heere doe I lie , ne am the same I heeretofore was woont to bee : Thou Reeder neuer aske my name A wretched end God send to thee . Guaz.

I am satisfied in this point , & I yéeld vnto you , that solitarines is an enemy to health : but I would know on the contrarie side , what pleasure I may looke for by Conuersation , séeing that for one man which I méet with to my minde , I light vppon more then a hundred , which either by ignorance , either by pride , either by follie , either by ambition , either by altercation , or by vnséemely behauiour , doe so vexe and trouble me , that my minde and bodie both receiue great hurt thereby .

Anniball .

I haue no marueile of that , for the number of the insufficient , is farre greater then of the accomplished , yet it is your part , so much as you may , to leaue those , and leane to these : and séeing our age doeth so participate with the qualitie of yron , that there are not any to be found of the golden world with whom you may be conuersaunt , it is not amisse to call to minde that c●mmon prouerbe amongst countries men , That wee must not leaue to sowe corne for feare least the byrdes eate it vp : so likewise we must not sticke to come foorth of our doores , to doe our businesse in dealing with men , for feare of ill companie . As if you were bounde from Padua to Venice , you will not let slip oportunitie , for that you will not imbarke your selfe in a vessell wherin there are sometime men , women , religious , seculer , Souldiours , Courtiers , Almans , Frenchmen , Spaniards , Iewes , and other of diuers nations and qualities . And therefore wée must force our will , and make it sometime content it selfe with that it liketh not , whereof followeth a vertue of necessitie . Touching this I will tell you , that the place & time haue sometime forced mee to be present ( rather with my bodie then minde ) in the companie of those persons , which I could verie ill away withall , as beeing altogether different from my manner of life and profession : from whom neuerthelesse I could not withdrawe my selfe , least I shoulde bée thought to take vpon mée , either too muche grauitie , or too litle courtesie . And though at the first I was in my dumpes , yet afterwarde I went away well pleased and ioyful : séeing that I had so well framed my selfe to the humours of others , and that I had got my selfe honestly away being verie well thought of by the companie when I was gone : so likewise ▪ when you shall be acquainted with the course of the worlde , and when by long vse , you shal be brought to abide the companie of suche manner of people , you shal perceiue , that if it be not good for your health , yet at least it shal not be hurtful .

Guaz.

I plainly perceiue the vnderstanding you haue , as well of thinges belonging to the vertue of the minde , as the health of the bodie : And for that I loue of life to heare such discourses , I should bee verie glad ( if it might so please you ) wee might enter into argument , which is more auaileable to mans state of solitarines or conuersation , for I would be loth you should at any time teach mée to take a medicine which might procure health to my bodie , and sicknesse to my minde , which I could neuer finde in my heart to doe , but had a great deale rather ende my dayes hardly in some desart .

Anniball .

There are certeine kindes of spectacles which make thinges shewe greater then they are : so your courteous good will maketh you go beyond the trueth , in the iudgement of my knowledge , which commeth nothing néere to that you speake of , and yet it is not so litle , but it knoweth that the Gentleman which warneth and summoneth me to this combat , is verie well appointed of weapons and courage . Yet notwithstanding , without loosing any more time in excusing my ignoraunce , I am readie to heare most willingly wherevpon your opinion is grounded , which séemeth to incline to solitarinesse , to the intent to answere you , not learnedly , but according to the abilitie of my weake capacitie .

Guaz.

Thinke not , I beséech you , that I enter into the lystes against you , like a subtile Logitian , for I neuer learned the places from whence argumentes are drawen , and that which I say , is rather of mine owne opinion , then by any iudgement or learning : but my desire is to giue you occasion to giue mée some light of knowledge , being willing rather to vnderstande , then to withstande : for when you make answere to my demaundes , I take so great pleasure in it , that I may say with the Poet Dant .

Your resolutions , doe me content so well , That I delight as much to aske , as if my selfe could tel . Annib.

I attribute all that to your curtesie . Nowe I will tell you touching this matter , that if we will doe our diligent endeuour to searche out the effectes of solitarinesse and Conuersation , howe many sortes there are of them , and howe they are to be vnderstood , wée shall soone be agreed , and we shall not néede to imploy much time in reasoning of the matter . Wherevpon I would haue vs differ , & a litle suspend these seuerall pointes , and first intreate of this matter in generall , that thereby I may haue occasion to enioy longer your delightfull and discréete communication . But I will not forget ( as one that tendreth your health ) to put you in remembrance , that it is not good for your sickly bodie to occupie your minde ouer earnestly , in considering the matter ouer déepely : for oftentimes the desire of gainsaying and to haue the vpper hande in reasoning , doth inflame , distemper , and distroy the bodie : And thereof come oftentimes reumes whi●h deceiue many Phisitions , and make them iudge that they procéede of contrarie causes . Wherefore I aduise you for your health , and mine also , not to bée too earnest in this discourse , and so I shall with more ease be able to answere you .

Guaz.

I am not ( sir ) any of those vainglorious persons , which contende earnestly ▪ to the intent to be counted more braue fellowes then other : I will vtter plainly those things which I remember to haue heard heretofore of the learned , and which shall be put into my head by the spirite of reason , referring afterward the whole to your sound & perfect iudgement .

Annib.

I am verie glad our discourses are rather familiar and pleasaunt , then affected and graue : and I protest for my parte , many tymes ( as occasion shall serue ) to let you heare Prouerbes , which verie Artificers haue in their mouth , and comptes , which are vsed to bée ●old by the fire side , both for that I naturally liue by suche foode , and also to giue you occasion to doe the like , and thereby to haue an eye as well to the health of the bodie , as the minde .

Guaz.

I promise to imitate you so much as I may , and to fall nowe to the skirmishe : I say first , that to climbe to the true seruice of God , and the enioying of those heauenly incomprehensible and eternall benefites which he hath promised to his faithfull , the desartes , al by places and solitarie , are the right ladders . And contrariwise , companies are nought els but hookes and tonges , which withdrawing vs by force out of the course of our good thoughtes , set vs in the way of distruction : for that this life béeing full of suspitions , deceites , lasciuiousnesse , periuries , detractions , enuy , oppressions , violences , and other innumerable mischiefes , a man can not turne his eyes aside , but that he shal be forced to beholde some euil thing or other , which entereth and insinuateth it selfe by a broade way vnto the heart , where afterwarde are planted those venimous graftes , which growe to the destruction of the soule . The which neuer happeneth to the solitarie , who being safe from all inticements , intanglinges , and surprises , being altogether out of loue with the worlde , is whollie raised vp to the contemplation of his originall and happie state . Likewise , whosoeuer will obteine Gods assistance by his prayers , must abandon companies , and withdrawe him selfe to his chamber ( for so God expresly commaundeth ) and therefore it is no meruell if hée were so well pleased with the deuout workes wrought especially in the wildernesse by the first fathers , Abraham , Isaac , Iacob , Moses , Helias , and Ieremie , neither ought the example of our first father to way any lesser with vs , who was as happie while hee liued in solitarinesse , as hée was after miserable and griefefull when hée was in companie . I could héere rehearse vnto you many persons , who knowing that the vanities of the worlde , & Conuersation amongest men , were impediments to the seruice of God , & their owne saluation , haue ioyfully left their proud Palaces , their great riches , their high degrées , the companie of their familie , friendes , and parents , to cloyster vp them selues in poore Monasteries , there , to ende their life in holinesse and patience . But if the examples alreadie recited bée of no force with you , looke vpon the doings of Christ , who being to make his prayers vnto GOD his Father , went vp to the mountaine : béeing too fast , kept him selfe solitarie , and got into desertes at the death of Iohn Baptist. Now if we wil consider , besides the seruice of God , howe muche the solitarie life auaileth to our instruction and happie life , we can not but curse whether it were Saturne or Mercury , or Orphey , or Amphion , or whosoeuer it were , who gathered & assembled together into one bodie , the people scattered abroade in Forrestes and Mountaines , where they followed nature in stead of lawe , not crediting the subtile persuasions of other , but their owne giltlesse conscience , and leading a loyall , simple , and innocent life , had not yet whetted their tongues to slaunder their neighbours , gaue not their mindes to cruelties , neither had infected and corrupted their manners with the contagion of vices , which began to growe hot in the Cities and assemblies of men . And for that cause you sée that naturally all persons indued with knowledge and vertue ( to auoyde the common sort which delighteth in company ) withdrawe them selues with great pleasure into by-places , and distant from the people , to haue leasure for their goodly and laudable contemplations . And if this be true , as no doubt it is , that the Philosophers excell all other men so farre as light doeth darknesse , it is a plaine case , that to saile surely in the déepe sea of diuine Philosophie , wée ought to take wary heede to flie , more then Scylla and Cha●ibdis , the Conuersation of men , as they did : not only getting themselues out of the prease of people , but setting light by , and refusing the gouernment of common weales , and those chief honours and offices which ambitious men goe all day long with great labour and are canuassing and crauing for . And though it shall séeme perchance vnto you , that Conuersation and companie is naturally desired of all men , yet remember your selfe of the sentence which once you brought against me , which , if you be an indifferent iudge , ought to haue place against your selfe in the same case : which is , that a man must not make reckoning or account of the multitude of people , which either for the desire of some vaine pleasure , or vile gaine , or fickle and transitorie promotions , are alwayes in companie and Conuersation : and heerein we ought to followe the opinion of the Philosopher , who at his returne from the Bathes , being asked whether there were in them any great number of men , answered , no : and a litle after , as one asked him if there were good store of people , answered , yea . Wherefore you must agrée with mée , that if Conuersation yéelde pleasure or profite , it is for the most part to the ignorant and carelesse , to whom solitarinesse is a kinde of torment : for that being alone they are good for nothing but to count the clocke , which they thinke goeth too slowly . Wherevpon riseth the saying , That leasure without learning , is a death and sepultary of a liue man , which neuer happeneth to the learned , who then only liue , when being sequestred from others ( not men if I may lawfully say it ) they get themselues into this earthly Paradise of solitarinesse , where they féede their minds with the most pleasant * * A pleasant liquour fained to be the drinke of the Gods . Necter of lerning . Neither is it any thing ridiculous , which Diogenes merily and mistically did , who going to the church doore , as the people went out , thrust into the midst of them , and at length got into the Church , saying , it was the part of such as he was , to be alwayes contrarie to the multitude : which was to shewe , that we ought according to the saying of the Poet , To folow the fewer sort , and not the common crue . And that ment Pythagoras when he said , He kept not to passe by the common way . I could alledge vnto you many other things in prayse of the solitarie life , which is by good right & reason singular , for that it is alone the right life acceptable to God , and godly men , a friend to vertue an enemy to vice , the true ●nstitution and forme of life . So that for my part most commonly I remaine solitarie , and say alwaies in my heart ( as that holy man saide ) The Citie is to me a prison , and solitarinesse a Paradise . But I will héere stay to heare your opinion of these my reasons .

Annib.

You haue swarued nothing at all in this discourse from the dutie of a perfect Courtier , whose propertie it is to do all things with carefull diligence , and skilfull art : mary yet so that the art is hidden , and the whole séemeth to be doone by chaunce , that he may thereby be had in more admiration . And so taking that course , you haue here commended solitarinesse , partly by reasons deriued from your owne good wit , & partly by the doctirine you haue learned of some famous writers , & specially of Petrarch & Vida , of whose name & authoritie you haue made no mention , because you would hide that glorious doctrine , which some that are learned vse to discouer , in hauing alwaies in their mouth the name , assoone of some Philosopher , assoone of some Poet , assoone of some Orator . But yet you could not in suche sort couer this cunning , but that I perceiued it , & was thereby occasioned greatly to commend your discrete iudgement . Now for that I am of a contrary opinion to yours , it standeth mée vpon to answere from point to point , to the reasons which you haue brought : whereof the first ( if I be not deceiued ) is grounded vpon the seruice of God & our saluation , wherto in your opinion Conuersation is an hinderance : which truly I will not sticke to graunt you , if you bée able to prooue mée that the seruice of God is only perfourmed by the meanes of solitarinesse . But I am sure you will not denie me , that he hath left vs many commaundementes by his owne mouth , for the execution whereof , Conuersation is necessary . For you cannot goe to visite the sicke , to reléeue the poore , to correct and admonishe your brother , to comfort the afflicted , if you remain alwaies mewed vp . And therefore if you will haue solitarinesse serue to appease the wrath of GOD , and to obtaine fauour at his handes , you shoulde say that it is profitable and necessary onely for the time appointed for prayer . But for all that , I will not graunt you that it is a matter of necessitie , that wée should be euer alone when wée pray , for where our Lorde saide wée should enter into our chamber to make our prayers , it was spoken onely to reprehend hypocrites , which vsed to knéele praying openly at the endes of stréetes , & with their solemne and counterfeite deuotion , to make the people returne to beholde them , to admire them , and to repute them for men of a holy life . For wée sée that GOD hath appointed the Churche for Christians to assemble in . And albeit in all places deuout and earnest prayers are acceptable vnto him , yet wee are bound to goe seeke him in the holy Church ordeined to that end : where , either by reason of the most holy Sacramentes , whiche are there often celebrated , either by reason of the deuout prayers of others , wée are stirred vp to prayer with more feruent zeale and affection . Besides , we sée that the religious do not make their praiers apart , but by the ordinances of the Church they assemble togeather in one Quire : where ioyning their voyces together , they make as it were of many mindes one onely . framing a harmonie of diuine prayses and deuout praiers , for the peace of GOD , for the saluation of mankinde . And that congregation doeth not onely call men dayly from their worldly workes to diuine seruice , but besides , hath great power , and is verie acceptable in the sight of God . Wherevpon some haue saide , that it is impossible , the praiers made by many together shoulde not bée graunted . Neither doeth it any thing remooue mée out of my setled opinion , the example which you propose of many , who of fleshly are become spirituall , of wealthie are willingly entred into miserie , and from their stately Palaces , haue vowed themselues to beggerly monasteries : for these same though they haue the name of solitarie , for that they are seuered from vs in this temporall life , yet they are gathered and assembled togeather in their Couents , where they not onely liue and pray together amongest themselues , but also vse conuersation with vs , in preaching , teaching , and doeing other thinges which apperteine to the profite of our soules . On the other side , wée secular men which haue more inticements to do amisse , must consider , that God hath giuen , is Roses beset with thornes , the swéete with the sower , and hath giuen vs vnderstanding to discerne their qualities & difference . And though it were so that ( as you say ) a man can neither sée nor heare the thing , which maketh not the right way to saluation rugged & vneasie , yet for all that , a good Christian ought not to stray out of it , but to haue in minde this saying , That euerie commoditie , bringeth with it a discommoditie . And when hée seeth him selfe assailed either with the temptation of pleasures , or the vexation of troubles , then is the time to get the garland , by breaking in sunder those hookes , and holdbacks you spake of but now , for you know we must enter into the kingdome of heauen through tribulations & troubles . And although hée do wisely , who , to fly the combat of the fleshe against the spirit , retireth into some obscure & solitarie place , yet consider the great vertue & singular merite of him , who being placed in the midst of pleasures , forbeareth them , & maketh a conquest of him selfe : & think also with your selfe , how curious these solitary men are of their quiet , who wil neither sée nor heare the plaintes of other , neither are partakers of our losse and hurts , neither are subiect to the iniuries , the threates , the blowes , the persecutions , the outrages , daungers , & ruines , which this poore vale of miserie is full of . Neither likewise doth the example of those first fathers make against me , who were not so giuen to solitarinesse , but that they had a care ouer their neighbors , which they manifested by more workes then you haue néed to heare , or I leasure to count . I deny not but Adam was happie , while he liued in solitarinesse , but for all that , you do not perceiue , that God in giuing him company , ment also to shew vnto vs , that Conuersation liked him wel . The last example of Christ conteines in it a hidden meaning , different from the doings of men , for in praying , fasting , and mourning in the wildernesse , his meaning was , if I bee not deceiued , to let a Christian know , that to reape the fruites of those labours , it behooueth him to solitary him selfe from sin : & calling his wandring mind to this reckoning , it behoueth him to kéepe it solitarie from al other thoughtes . For if with the sadnesse of the countenance , the fasting of the body , and the prayers of the mouth , the heart neither prayeth , fasteth , nor mourneth , Christ is not imitated , but it is the act of an hypocrite , who as the Poet saieth , couereth his conceits with a contrarie cloake . And if besides these woorkes of Christ hée had not béen conuersable , it had not gone well with vs : for that disputing , preaching , healing the sicke , making the blinde to sée , raysing the dead to life , hée was conuersant amongst vs , the space of so many yéeres , with so many discommodities : and in the ende shed his innocent blood for our redemption . Séeing then while hée liued amongst vs , hée left vs an example and way , which wée ought to vse in conuersation , in my opinion you were to blame to curse him , who first with so great discretion gathered together the scattered people , which had not ( I confesse ) the knowledge of vices which raigne in cities and townes , marry no more had they the knowledge of sciences , of honest and ciuile behauiour , of friendship , of handicrafts , of woorkemanships , by meanes whereof they made themselues differ from sauadge beasts , whom before they did resemble . And therfore it may iustly bée saide , that who so leaueth the ciuile society to place himselfe in some solitarie desert , taketh as it were the forme of a beast , and in a certaine manner putteth vppon him selfe a brutishe nature . So the common saying is , that there is no other name méete for a solitarie person , but either of a beast , or a tyrant . For that hée doeth violence to beasts , seasing and possessing himselfe of forrests , of tops of mountaines , of their dennes , caues , and blinde abydings : Not séeing that the citie and assemblies of people are made to founde the temple of iustice , and to appoint a law and forme to mans life , which before was disordered , & imperfect . You adde afterward , that learned men , and those of good wits , make no account but of the solitarie life , and you bring forth the philosophers , comtemners of the multitude , and louers of solitarinesse . I might heere take large scope to make you answere , but vsing al the briefnesse I can , I say only , that those excellent men in learning and science loue solitary places not by nature , but for lacke of their like , with whom they may be conuersant : and I graunt you that there is nothing more displeasant to the learned , then the companie of the ignorant : which falleth out of the great diuersitie and difference which is betwéene them . But as the learned flye the ignorant , so they willingly séeke the companie of other that are learned , with whom , stirred by a certaine vertuous ambition , they make proofe of their knowledge , giuing and taking of the fruites which they haue gathered with long trauaile . You can not name mée any Philosopher so hard laced , and so rebellious against nature , who , when time and place serued , had not conuersation eyther with his schollers to teache , or with other Philosophers to reason , and to heare their reasons , and which was not desirous to haue others followers of his doctrine . And therfore the doing of Diogenes , which you haue rehearsed , serued wel to shewe , that a Philosopher is contrary to the multitude , but not to disallowe conuersation , which hée more accounted of then other Philosophers did . Wherefore I conclude , that if the learned and students loue solitarinesse for lacke of their like , yet they naturally loue the companie of those which are their like : In so much that many of them haue trauailed farre with great labour , to speake with other learned men , whose bookes they had at home in their houses . And though you alledge vnto me , of these , which haue refused promotions , and publike offices , thinking it a thing blameworthy to bring their frée minde into bondage , and to intangle it with the affaires of the worlde , yet there haue béen other excellent Philosophers , who by their writings ( which are yet extant ) haue reprooued the opinion of those aforesaide , and that not without great reason : for giuing themselues wholy to the studie of the sciences and contemplation , they altogether abandoned those persons , to whom by the Lawe of nature they were bounde to giue succour , and considered not that ( man being borne not onely for himselfe , but for his Countrie , parents and friends ) hée séemeth either too farre in loue with him selfe , or too farre out of loue with others , which followeth not his proper nature to benefite others , béeing borne thervnto . And therefore this sentence is well woorthy to bée written in letters of golde , that Hee vtterly séeketh his owne shame , who onely seeketh his owne profite . Nowe if all the prayse of vertue consist in dooing , according to the opinion of the Philosophers , whereto serueth this dumbe and ydle Philosophie , whereof may bée saide as of fayth , that without woorkes it is dead , and profiteth no body , no not so much as to him who hath gotten it ? Who can not assure him selfe to haue learned any science , if hée make it not knowen , and if hée perceiue not that others which are learned allowe of it . And thereof commeth the prouerbe , Betweene treasure buried vnder the ground , and wisedom kept hidden in the heart , there is no difference at all . And it may bée said that these same men resemble the couetous , which possesse treasure , but haue it not : and that they are greatly to blame , which knowing howe to doe well , doe it not . For as Musicke , which is not hearde , is not had in estimation : so that Philosopher meriteth no honour , which manifesteth not his knowledge . * Which Socrates knew very wel , who , though no way else hée had deserued to bée counted the wisest man of the world , yet he deserued it only for this , that he was the first which brought moral philosophy down from heauen . For séeing al the Philosophers bent to the contemplation of nature , hée not only framed himselfe to get wisdome , to liue wel , & to teach other to liue , but gaue himselfe altogether to the bringing to perfection this part of Philosophie , which is so profitable and necessarie to our common life , and made the worlde to sée the open folly of those , who will rather hide a candel vnder a bushell , then set it on a Candlesticke . Besides you knowe that these which like not of companie , howe learned soeuer they bée , take them from their schoole points , and matters of learning , shewe themselues so insufficient and such beastly fooles that most commonly they giue occasion to euery man to laugh at them . I haue not yet forgotten many grosse follies of a Gentleman sometyme my Schoolefellowe at Pad . who in learning was not inferiour to any scholler in the Uniuersitie , but for the rest , you woulde haue sayde , that hée had béen one of these Owles who stande in feare of other byrds : in so much that his sottishnesse mooued mée to pitie him , especially one day , that hauing occasion to ride by hearing of the sodayne death of his father , hée bought a paire of Bootes , whereof the one was so straite that it wroong his legge and foote very sore , and the other was a great way to wide : And as wée blamed him that hée woulde suffer him selfe so to bée coosened : hée answered , That hée him selfe when hee bought his Bootes founde fault that there was suche oddes betwéene them , but the shoemaker had sworne vnto him that the greatest Boote was made of such leather as woulde shrinke in the wearing , and the other , of a hyde that woulde so retch , that in lesse then twoo dayes it woulde bée easier then the other : what say you of this ? Doe you not thinke that these men may bée called wise by learning , and fooles in respect of the common people . Therefore it was rightly saide of an ancient Poet , that experience is the father of wisedom , and memorie the mother , to shew , that it is néedeful for him which wil attaine to the knowledge of humane thinges , not only to be prouided of bookes , but besides , to haue vndoubted experience & practise touching the vnderstanding of thinges : which béeing knowen , ought to be receiued & kept in minde , thereby to be able afterwarde to giue him selfe counsaile , by the triall him selfe hath alredie made , and to guide him selfe and aide other , by the euents hée hath before noted to haue followed of like causes . And if you will knowe that this is true , consider that not onely in the profession of vs Phisitions , but in other faculties likewise , speculation without practise is nothing certaine . But wée giue more credite to an argument grounded on thinges , which wee haue tried by reason , then in the simple Doctrine of other .

And you who haue eaten much salt out of your owne house , are well able to iudge howe wise and discréete your trauaile hath made you , and howe much you differ from those who neuer heard the ringing of other belles then these here . And therefore to shewe the valour and wisedome of great Vlisses , with good reason it was saide to his immortall praise , That many countries he had seene , and in their manners wel was seene .

I thinke I haue sufficiently confuted your reasons , without I should force or straine my selfe , as I could very well , to make you a more peremptorie and waightie answere , which I will leaue to doe , thinking you are content with this , and that you haue spoken of this matter , rather to giue me to vnderstand your great wit , then to maintaine in good earnest this opinion : For the same which haue taught you this false doctrine , haue likewise taught you the true , and I am sure you are not ignorant that Petrarch , notwithstanding all the prayses he attributeth to the solitary life , was not to learne , that without Conuersation our life woulde bée defectuous . For hée hath béen no such enemie to good company , but that these wordes haue escaped forth of his mouth , Had I beene with her :

But that he hath frequented Courts , and entred into amitie with many Princes and Gentlemen , I speake not of Hierosme Vida , for that not so much in respect of the workes hée hath written , being gotten alone by himselfe , as for the learning hee shewed by word of mouth in publike counsaile : and for that hée had long time vsed the Court of Rome , and by his déedes giuen other good example to doe well , he hath gotten not onely the myter , vnder which hée hath a great while gouerned the flocke committed vnto him , but besides , hath wonne the credite of a Prelate worthy of a higher degrée . Moreouer , that hée exalteth the solitary life , to the intent to shewe his great wit , in debasing it afterwards with diuers and inuincible reasons : amongst the which he affirmeth that all beasts so soone as they are deliuered from their damme get vpon their féet , and are able to stand a high alon , which nature woulde not graunt to man , who , so soone as hée is borne , néedeth the assistance and support of others . If that reason bée not sufficient , hée addeth , that the same nature hath giuen speeche to man , not to the ende to speake to himselfe , which were to no purpose , but to the ende it might stande in steede towardes other . And you sée that the tongue serueth vs to teache , to demaunde , to conferre , to traffike , to counsaile , to correct , to dispute , to iudge , and to expresse the affection of our hearte : meanes whereby men come to loue one another , and to linke themselues together . And hée concludeth at the end , that a man can not attaine to any science , if it bée not taught him by some other . You sée then ( Gentleman ) that conuersation is not onely profitable , but moreouer necessary to the perfection of man , who must confesse that hee is lyke the Bée which cannot liue alone . And therefore according to the graue opinion of the Stoikes , we must thinke that as all thinges vppon the earth are made for the vse of man , so man is created for the vse of man , to the intent that following nature as their guide and Mistres , they haue to succour one another , to communicate together common profites , in giuing and receiuing , vniting and binding themselues together by artes , occupations , and faculties : so that hee may repute himselfe an vnfortunate man , which hath not the meanes by conuersation to purchase his owne profite and other mens : a punishement inflicted by the lawes on some offendors for a kinde of torment . For there is no greater affliction then to liue amongst men , and to bée depriued of the ayde and companie of men . And to ende my talke , there is héere on earth no pleasure to bee receiued without companie , which made Architas Tarentinus to say that if any might by Gods permission ascend to heauen , and there beholde the nature of the world , and the beautie of the starres , that sight woulde bée no great delight vnto him , if hee had not some or other to whom he might impart it and tel what he sawe . * You may perceiue then heereby , that neither aire , fire , nor water , affoorde vs more aide in al our néeds then conuersation doth . But if perchaunce al these things be not sufficient to prooue this matter vnto you , I am redy to bring you ( touching this ) many other reasons , so substantiall as these already rehearsed .

Guaz.

I am forced to say with the Poet.

Neither yea neither nay , can I resolue flatly to say :

For notwithstanding I féele my selfe greafly comforted with your gentle discourse , yet there sticke in my stomacke some doubts , which make me say vnto you , that as the stepmother by extreeme hatred discerneth not the vertues of her sonne in law , & the mother by excessiue loue on the contrary side knoweth not the imperfections of her own sonne so you likewise shew your selfe to be surprised with the same passions , to find fault with solitarinesse , & commend conuersation , for so much as you haue not told the good which 〈◊〉 of the solitary life , nor the euill which commeth of conuersation . Wherefore to manifest and discouer that which you kéepe secret , I say vnto you , that my meaning was not to defende and commend those persons , who , moued either by some sodaine toy which taketh them in the head or of some melancholy humor , rather then of any good minde , doe altogether withdrawe themselues into solitary places , and take no keepe to knowe what wée doe in the worlde : but I amount them for dead , or at least for men which are good neither for themselues nor other : and being not willing to put in practise their vertue to their owne profite , nor to teache it to others which stande in niede of it , I vse to compare them to the Foxe , who had rather 〈◊〉 and breake his tayle against the ground to 〈◊〉 profit , then to giue a little of it to the Ape to couer his priuy parts . Likewise I neuer meant to deny , but that in haunting the companie of men , a man may doe woorkes acceptable to GOD : my opinion was , and is yet , that to the perfection of man ( which if I bée not deceiued consisteth chiefly in knowledge ) solitarinesse is more auayleable then conuersation . And for proofe thereof , you sée howe those which busie themselues in the affaires of the worlde , are for the most parte without learning , and contrariwise , those which couet to get learning , seeke it not in publike places amongest a multitude of men , but in their studies & priuie Chambers . Neither is it to purpose to say , that some learned , waxe sots and fooles in company , for that this foolishnesse is estéemed to bée so , onely by the vulgar sorte , who , séeing them vnskilful howe to make courtesie after the newe fashion , howe to set the cappe aside ; howe to daunce in measure , and kéepe time with the musike , and howe to stoute another finely , according to the common fashion , laugheth them to scorne and maketh small reckoning of them : But for all that , they are fauoured and honoured amongst other learned men , who take for plainnesse of manners and gentlenesse of minde , that which the common so●te calleth foolishnesse . Nowe let vs turne the leafe , I pray you , and set one of these scoffers in the middest of a compa●● of learned men , and you shall sée him straightway , either to bée stroke dumbe to his shame , or else to speake to his dishonour : like as hee , who being by chaunce amongest certaine learned men , which reasoned of the excellency of Poets , pricked forwarde by his owne ambitious ignorance , interrupted their talke , saying , that without any more contention , Horace was to bée preferred before all other Poets : for that Petrarch was of that opinion , and had already preferred him before Homer and Virgil : and beeing required to bring foorth that opinion of Petrarch , hée answered foorthwith , If Virgil and Homer had seene , Horace alone gainst all Tuscane :

Wherevpon they fell to laughing more hartily , then the schollers your friends did for the iest of the bootes : and the laughter begunne afresh after , when being required to shew the meaning of Petrarch in those verses , hée added , that hée meant to say that neither Virgil nor Homer , nor all the Poets of Tuscane were able to incounter Horace alone . Nowe if the scholler fell into a certaine tollerable lightnesse of beliefe , this fellowe stumbled vpon a corrupt persuasion in opinion . Whereby I am induced to thinke that learning without experience is more certaine , then experience without learning , and I had rather haue the name of a simple scholler , then of an ignorant Courtier . Wherevpon I wil infer , that whosoeuer will attaine knowledge , and sounde the depth of it , must ( as the artificers say ) sée to the shoppe , and not walke the stréetes all the day long , and braue it out before the people . But put the case that many commendable effects come of conuersation , yet put the discommendable in ballance against them , and they will ouerway them a great deale . For that the number of the good is so smal and scant , that though you be neuer so well giuen , you cannot continue so , but you shal be driuen to change , and to thinke with your selfe that hée which sléepeth with the dogs , must rise with the flées . And hereof the Crerensians being assured , when they wished ill to any , they forspake him that he should take delight in haunting ill companie , meaning , that thereby hee shoulde come to confusion . Besides that wée are now growen to this point that you can not behaue your selfe so well , but that you shall receiue thousand iniuries , if not in life ( which is not it selfe very safely warranted ) yet at least in good name . And at this day the malice of men is so great , that they spare not the honour of whosoeuer it bee , whether Prince or priuate person , and thinke smisterly and preposterously of all the good déedes which are wrought : in such sorte that if you addict your selfe to deuotion , and the exercise of charitie , you are taken for an hypocrite . If you be affable and courteous , you shal be called a flatterer . If you succour any desolate widowe , you shall by and by heare a voice which saith : I knowe what foloweth . If through héedlesnesse you resolute not a friend , hee will speake no more to you . If you defend one that is oppressed , take héede you bee not taken out of your house at vndue tyme . Thinke not to be spared for that you make not profession of a souldiour : for now they wil not stick to beate euen doctors and aduocates , to hinder them from defending their clyents . But to what end goe I to loose my selfe in the intricate labirinth of the abuses & disorders of our time . I wil get out presently , & perswade my selfe , that vices should be banished out of the world , if conuersation were taken out of it : séeing that adulteries , robberies , violences , blasphemies , murthers , and infinite other euils , are learned by the conuersation of men , and by meanes of the same are committed .

Annib.

You made a shewe at the beginning to yeld vnto me , and yet neuerthelesse are risen against me with a second assault . But notwithstanding I will not cease to assay with other answeres , to set an ende ( if it bée possible ) to our controuersie . And for that you grounde learning vppon solitarinesse , I must first aske you , of whome the principles of sciences and learning are for the most part learned ?

Guaz.

Of Maisters .

Annib.

You shall bée then taken in your owne net , séeing by these words you graunt vnto me , that the beginning and end of learning dependeth of conuersation . And verily as the armourer can not assure him selfe of the goodnesse of a corselet , vntill such time as he hath séene it prooued with the launce or harquebouse : so neither can a learned man assure him selfe of his learning , vntill he méete with other learned men , and by discoursing and reasoning with them , bée acertained of his sufficiencie . Whereby it séemeth to me verie cléere , that conuersation is the beginning and end of knowledge . But for that you adde , that men conuersant in the Court and common wealth are voide of learning , I must put you in minde touching the point , that as there are diuers sciences , artes , & professions , so likewise is the life of men diuers , who as it pleaseth god , are called some to merchandise , some to warfare , some to phisicke , some to the lawes . And for that all these tend to one ende , to get by these meanes honour and profite , you sée that euery one of these diuideth his life into two partes : the one , to learne those thinges which may serue to lead him to the end I haue spoken of the other , to put them in practise . And for example , you haue alredie purposed with your selfe to bée Secretarie to a Prince , I am not ignorant , that by reason of the good partes which are in you , you are to looke for reputation and commoditie therby , and to bethinke you of the good hap of those , who from that degrée haue béen raysed to Cardinals and Uicars of Christ . And therefore to make your selfe fit for that office , you haue learned the Latin and Tuscane tongue , and so many arts as are necessarie for that purpose : and by your perfect style in wryting , & great discretion in handling matters , you haue wonne the reporte and name of an excellent Secretarie . All other men doe the like , amongest whom there are some , who giuing their mindes either to husbandry , or to merchandise , care for no more learning , but to reade , wryte , and cast a count . And albeit amongst learned men , these same are not able to discourse of Rhetorike or of Poetry , yet are they not therefore to bee blamed , neither may wée say they are bereaued the knowledge of good letters by reason of conuersation , for that from the keginning of their life they haue determined not to meddle with studie , and it sufficeth them to bée estéemed wise , and well séene in their owne profession . But a scholler is well worthy to be laughed at , and reprooued , who applying him selfe altogether to studie , doeth not frame his learning to the common life , but sheweth him selfe altogether ignorant of the affaires of the world . And I will say vnto you moreouer , that it were a great errour to beléeue , that learning is more gotten in solitarinesse amongest Bookes , then in the companie of learned men . For this is a maxime in Philosophy , and experience sheweth it , That learning is easilier gotten by the eares then by the eyes : neither should a man neede to dimme his sight , and weare his fingers in turning ouer the bookes of wryters , if hée might alwayes sée them present , and receiue by hearing that natural voyce , which by wonderfull force imprinteth it selfe in the minde . Besides that , if you chaunce to reade some harde and obscure place , you can not intreate the booke to expounde it vnto you , but you shal be fayne sometime to goe your way from it vncontented , saying , If thou wilt not be vnderstood , I wil not vnderstande thée . Whereby you may knowe that it is much better to talke with the liuing , than with the dead . Againe I note this , that the spirite of a solitarie man waxeth dul & lither , hauing none to stirre it vp & awake it in demanding some question touching his learning , and in reasoning vpon it : or else he waxeth hautie & proude by vaine beliefe , for not comparing any with himselfe , hee attributeth too much to himself . On the contrary side , he which heareth other to commend his studies , hath them in more admiration : hee which is reprehended , amendeth his faultes : hee which is any thing negligent , is pricked forwarde by his corriuals which séeke to outgoe him in glory . And as hee thinketh it a great shame to come behind his equals , so doeth hee count it a great honour to bee able to goe before his betters . But aboue al other things the commendable controuersies which arise amongst learned men haue most force to quicken the spirits . For by disputing they learne , & that which they learne in that manner , they vnderstande best , they expounde best , and remember best . And while they dispute by liuely reasons , indeuouring to get the vpper hand ech of other , the perfect knowledge of things is come by , & thervpon it is commonly saide that Disputation is the sifter out of the trueth . And for so much as the trueth is taken from the common consent & opinions of men , those opinions can not be knowen but by conuersation and companie , which the Poets meant to shew and infer , reporting that though Iupiter was God omnipotent , yet he called the other gods to counsaile , and heard their opinions . But let vs set fables aside , doe we not knowe that the waighty & wonderful institutions of the holy church procéede not from the Pope onely , but from the holy general counsailes where they haue bin discréetly wayed , & allowed ? Besides , is it not the fashion of al princes , where there is question of the affaires of their estates , because they wil doe nothing of their owne heads , to assemble their counsailours , & to determine matters according to their aduise ? Common-weales , Cities , yea smal townes , do they not assemble together to choose officers , & to establish orders by common consent ? Is it not the vse of Magistrates to take the common aduise and opinion of their assistentes , and we phisitions do we not the like in our assemblies & Colledges , wherein wee take resolution touching the healing of the sicke , by the aduise and iudgement of the greater part ? Did not Apelles take delight to set his pictures abroade , & to throud himself secretly néere vnto them , to heare the opinion of the beholders , & when many were of one mind in reprehending some part , did not hee mend it according to the common voices and opinions ? * And did not another painter say , that the people was the maister of whom he had learned his art ? * And lastly , was it not the vse of a wise Emperour ( whose name I now remember not ) to send spies abroade euery day , to harken what was said of him , altering somtimes vpon that occasion his maner of dealings , and reforming his life from good to better , according to the reports were made vnto him ? Uerily , he hazardeth too much , who reposeth himselfe in his own iudgement . And it is a common saying , that he doth wel , which counsayleth himselfe wel : For which cause counsel is estéemed for a holy thing . I am not able sufficiently to expresse the great good , which commeth of conuersation , & of the knowledge which entreth in by the eares & sinketh into the mind , comming from the mouth of learned men . But I wil tel & remember you of the honorable Academies , or Uniuersities , which for that purpose haue been instituted in many cities of Ialy , amongst which we must not forget to speake of that in Mantua , founded in the house of the most famous Lord Caesar Genzaga , a mightie prince , and a special patrone of learned men : neither that in Pauia , which flourisheth prosperously , by reason of the great number of students . But perchance it is a thing to be meruailed at , that in that litle citie of Casal the Academie of the Illustrati maketh so gallant a shew . But for that the time serueth not to speake of the excellencie therof , to returne to the matter in question , I say , that the fruite which is gathered by these Academies , is inestimable , and that they know wel what they do , which haue any doings in them . For knowing that one alone cannot of himselfe attaine to many sciences , for that an art is long , and life is short , there they may obtaine whatsoeuer they desire . For some discoursing of diuinitie , some of humanitie , some of Philosophy , some of Poetry , and other diuers matters , they partake mutually & in common , of that which euery one priuately with great paine & long study hath learned : by the example of those , who béeing not able to liue of themselues , & make good cheere at their table , méet together with other of their neighbors in one place , & bring euery one their cates with them , and thereof make a suptuous feast . And therfore it hath bin very profondly said , that man is a god vnto man , for that one receiueth so great pleasure and comfort of another . Which selfe thing is represented vnto vs by the picture of the blinde man , carying vppon his backe the lame créeple , who teacheth him the way : and thervpon wel saith , Almanni .

So of twoo halfes the whole is fitly made , the one with eyes , the other with feete doth aide .

I say then againe , that conuersation is the full perfection of learning , and that it more auayleth a student to discourse one houre with his like , then to studie a whole day by himselfe in his studie . Yea and in conferring with his companions , if he haue vnderstood any thing amisse , he therby most commonly commeth to the right meaning of the matter , & cléereth his minde of many errours , * and beginneth to perceiue that the iudgement of one alone may bee easily darkened with the veile of ignorance , or of some passion , and that amongst a multitude , it seldome falleth out that all are blinded : and finally , vpon proofe he knoweth that vertue & knowledge set foorth in bookes , is naught else then a painted vertue : and that true vertue and learning , is gotten rather by practise then by reading . * But it is nowe time to answere you , touching the inconueniences which are incurred ( as you say ) by conuersa●ion , which make vs turne out of the right way , & alter our good purposes , by accompanying with men of lewde behauiour . And though in my fancie you might satisfie your self with some reasons alreadie alledged , yet I will say further that it is true , that as some diseases of the body are infectious , so the vices of the minde take from one to another , so that a drunkard draweth his companions to loue wine , a Carpet knight corrupteth & effeminateth a valiant man : & so much force hath continual conuersation , that oft times against our wils , we imitate the vices of others . Therevpon it is saide , that the friends and familiers of Aristotle had learned to stammer : the friends of Alexander in discoursing , had got his roughnesse of spéech : and dout not , but in haunting the companie of the euil , a man shal find by experience that a man is a woolfe to a man , not a God as I said before , & that according to the prouerbe , A friend of fooles wil become like vnto them , * & hee which toucheth pitch shal be defiled therwith . * But in like case also , & by the same reason on the contrary side , vertue bringeth forth the like effect . * And as a dead coale , laied to a liuely , kindleth : so a naughty person meeting in companie with the good , partaketh with their conditions . * Neither is a good aire & a mans owne natiue soile more helpeful to the health of the body , then the conuersation & companie of the good is to diseased minds . For if the ill leaue some séede of their naughtines with those that cleaue to them , by the same reason the good leaue behinde of their goodnesse , with those that frequent them . And as from muske there commeth a swéete smel to delight the nose , so from the good there goeth a certaine goodnes towards those that are néere them , & most commonly keepeth it selfe stil within them . Now for that the ground of your reasons is , for that in conuersation a man cannot do so good workes , but that they shal be taken against the heare , & wrongly interpreted , adding the dangers , hurts , & damages wherto they are subiect , which vse companie : I graunt héere vnto you , that the good order and manner of liuing , is in a maner quite lost , but the fault & peruersnes of other , should neuer make you repent your self of doing wel : and let speake who list , neuer take care of the censures and reprehensions which come from the blind communalty , which as ignorant , taketh euery thing arsiuersie . But you ought to folow the allowable sentence of the Epicure , when he saith , I neuer coueted to please the people , for that they estéeme not the things , which I knowe , & for that I knowe not the things which they estéeme & commend . Besides , you must consider whether being withdrawne from company , and leading a solitarie life , you shall liue in securitie , and be exempt from the iniuries of the wicked . Nay loke not for it hardly , and assure your selfe , that for one yll word receiued in company , you shall receiue a thousand liuing solitarily . For some one will not sticke to say ( and perchance with some litle likelihood ) that you haue about you some filthy disease , or that you haue committed some offence , and that you flye the light like a réeremouse : others wil say , that you are an heretike , for that you eschue the company of Christians , and they will seeke to put you into the Inquisition : others will call you an Alcumist , or a forger of money : and if all these suspicions aforesaid faile , yet at least you shal bée thought either fainte hearted , either stately , either fantasticall , either melancholike , or els a bruite beast : for that all these most commonly flye the company of men . So that by that meane you shal finde your selfe to be fallen ( as the common prouerbe is ) Out of the frying pan into the fire , or out of a feuer into the hot euil ▪ & you shal be faine in the ende to return to the ordinary life , being resolued to thrust your self forwarde , and to liue vprightly and well in spight of those that liue yll : whose naughtinesse set against your vertue and goodnesse , will make it more excellent and famous , and you shall reioyce more to your selfe , to sée that your vertue hath woon the victorie in the combate & opposition , you persisting in your goodnes in the midst of their naughtinesse . You must consider it deserueth no great praise nor merit , to know how to be good amongst the good , Mary it is somewhat worth to be good amongst the yll . Also you must thinke , that amongst those false consterers , there wil be some vpright iudge & defendour of your déedes . And though all the men of the world should faile you , yet the high iudgement of God wil not faile you ; in whom if you shall once repose your trust , you may be sure he wil holde his hande ouer you , and defend you against the malicious and slaunderous , and in spight of them will bring the trueth to light , and giue it the vpper hande . As I think I haue fully answered you , and therfore without any farther speech , you may know that to get wisedome to come by ●he accomplishment of learning & to come to dignitie , riches , & worldly promotions , Conuersation is expedient . For to say , that euery man should haue an eye only to his owne affaires , is nothing els , but to make man like to beasts . And besides , it is most certaine , that solitarinesse putteth many euil thinges into our heades , and maketh vs beléeue that which is not . Neither hath it any thing in it but horror and terrour , enemies to nature . According whereto , it is daily séene that a man being by him selfe is fearefull , and being in company , is couragious . * Yea , & being alone , is often tempted to commit many euils . Which , one Crates rightly signified , who séeing a young man walke in a secrete place , asked him what hée did there so alone : the young man answered , that he talked with him selfe : I pray you ( saieth hée ) take héede you talke not with some naughtie fellow . What shall I say more ? But that the hearbe Helleborum may be giuen as well to the solitary , as to the foole . And whosoeuer shall marke these reasons , and specially the Etymologie of this worde Homo , ( which in the Gréeke tongue as some learned writers thinke ) signifieth ( together ) shall perceiue , that a man can not be a right man without Conuersation . For he that vseth not company hath no experience , he that hath no experience , hath no iudgement , & hee that hath no iudgement , is no better then a beast .

Guaz.

I think the Northeast winde doeth not so driue in sunder the cloudes in the skie , as you , clearing altogether my minde , haue nowe driuen away the mystes which dimmed it , & made it so wandring & running , for the loue it had to solitarinesse . I perceiue the conclusion of your gentle discourse séemeth to be , that solitarinesse ought to be taken altogether out of the world , & company & conuersation to be chosen , as wel for the health of the minde as the body . And yet for all that , I sée not how that may be granted vnto you , for that there are some times wherin solitarinesse is not only auaileable , but necessary , both to the inward and outward welfare and prosperous state of life , so that I thinke it méet to make some mention hereof .

Annib.

Doe you not remember that I told you at the beginning of our talke , that to make euident the matter which hangeth doubtful betwéene vs , and to resolue our selues thorowly of it , we must come to distinguish of solitarinesse and Conuersation .

Guaz.

It is very true .

Annib.

It is for that I would tel you now , that henceforward it was time to leaue our generall discourse , & come to the particularities which we haue already proposed , that there may no confusion remain between vs . I then confesse vnto you , the solitarinesse is not altogether to be blamed or banished , & that it is at some time ( as you say ) profitable & necessary . And therfore we must first vnderstande , that a man sometime hath company being by himself and in solitarinesse , and sometime is solitary being in company or Conuersation .

Guaz.

Pardon me if I interrupt you , these spéeches & distinctions séeme to me to be riddles , therefore you must serue me in steed of Aedipus , to read them .

Annib.

I wil explane them to you , & first I say , ther is one sort of solitarinesse so rare & perfect , that it is alwayes without company & conuersation , not at certain times : * whereinto it pleaseth some deuout men to enter , where being dead altogether to the world , chosing the best part & liuing alone ( if they may be said to be alone which be with God ) they ende their daies most pleasantly , in a life most vnpleasant . * And this can no man attain vnto , without the special gift of god , & who that otherwise hazardeth to enter into it , exposeth him selfe to a great danger touching his own safegard , & hath no respect to this sentence , Wo be to the lone man , who when he shal be fallen downe , shall haue none to helpe him vp . I will make no larger spéech of this high kind of solitarinesse , referring my selfe to the long discourses which the diuines make of it , but descending to that lesse perfect solitarinesse , which is depriued of Conuersation but for a certaine time . I finde therof thrée kindes , to wit , solitarinesse of time , of place , & of the minde . Solitarinesse of time , is the stilnesse of the night , or the instant wherein one speaketh alone in the presence of many : and this solitarinesse is ( as you may iudge ) no les profitable then necessarie to al sorts of persons , by reason of the things which are learned by word of mouth , as well of readers as of Preachers , and it is ( as I saide before ) of greater force and efficacy then the bookes and writings of Authours . Next , solitarinesse of place , is the chamber or priuat dwelling which euerie one chooseth of purpose to sequester him selfe from the companie and conuersation of others . Here we haue to consider that men settle themselues in this solitarinesse of place for diuers respects , some to the intent to raise their thoughts from worldly vanities to the contemplation of God and his wonderful workes , to the ende to ioyne themselues to him with incredible ioy and health of soule , * and to comprehende that in minde which they cannot see with eye : * some to get with studie & speculation the fruit of learning , some to discourse with them selues publike or priuate affaires . Al these solitarinesses of place taken & vsed in due season , haue great force to stir vp the spirits , & to prepare them a more easie and sure addresse to the works and actions belonging to conuersation . * And if we consider diligently the fable of Prometheus , Iupiters Ambassador vpon the Mount Caucasus , & his heart torne by the Egle , we shall finde that by the Mount is figured vnto vs solitarinesse , & by the Egle contemplation , which woundeth the heart , & preyeth vpon it . Neither is any thing els ment by the coniunction of the Moone with Endymion , but that he spent many nights in the contemplation of heauenly things , whereby he gathered the fruite of Astrologie . And the shoulders of Atlas wherewith he staied vp heauen , represent vnto vs nothing els but the knowledge which he had of the superiour world by meanes of contemplation : * but these same notwithstanding they are solitary in respect of the place where they remain alone , yet they are in company in respect of the diuersitie of things which they ponder in their minde . And thervpon Scipio said , that he was neuer lesse alone , then when he was alone , for that being gotten by him self into some solitarie place , he discoursed many thinges in his minde , perteining to the increase of his honour . But I must tell you , that as this solitarinesse is profitable and necessarie for the disposition of the minde , so verie often is it hurtfull to the health of the bodie : and it is therefore I tolde you at the beginning of our talke , that you ought to auoyde it . For the finer wit a man is of , the more he beateth it ( being alone ) about nice and intricate pointes , whereby his bodie may bée brought into diuers dangerous diseases . Neither for all this will I affirme that this solitarinesse of place is chosen of all , to bestow them selues in laudable studies , and commendable speculations , for that there are some who hauing in their handes all day long bookes full of naughtinesse & leude examples , roote and inure them selues in this doctrine , and make an ordinarie practise of it : insomuch that these ill disposed persons may well say that they haue learned more naughtinesse béeing by them selues , then they should haue done béeing alwayes in companie in publike and frequented places : but God bée praysed , and the prouidence of our auncestours , who haue iustly condemned to the fire , all such workes , so soone as they are published , as instruments to all leaude and naughtie purposes . I must also tel you , that there are some choose solitarinesse through lazinesse of minde , and lazinesse of bodie , to the intent to rid their handes of the trauelles , affaires , and woorkes whiche they ought to vndertake for their owne behoofe and other mens . And these lurke loytringly plunged in delicacies , wherein they conserue them selues , not as Muske in a boxe , but as Swine in the mire . So that it may bée saide , that their soule is giuen to their bodie in stead of salt , least they should smell . I haue knowne some of these idle merchauntes to withdrawe them selues from companie most parte of the day , taking pleasure to doe nothing , vnlesse it were to presse downe their beds with the peise of their vnwildie bodies : and yet ( such is their impudencie ) they will make men beléeue that they haue employed all the time in reading some good thing or other . I neuer beholde these fellowes , but that I excuse and holde well with the Emperour Domitian , who taking . delight to thrust thorowe flies with the point of his dagger , did at least some exercise , and liked better to take paines to kil flies , then to suffer his minde to be corrupted with idlenesse . And if notwithstanding hee were to be blamed for this , it was not so much for the trifling exercise , as for that he left vndon weightie matters agréeable to his greatnesse , & auaileable to the conseruation of his Empire . * And heereof we haue to conclude , that euen as he which abandoneth the actiue life , to embrace the contemplatiue , meriteth praise : so he , which being in the actiue life refuseth companie , not vpon any honest occasion , but either for the hate he beareth to men , either through lazy slouthfulnesse , either through distrust in him selfe , or for some other defect , shrinketh aside into solitarinesse is greatly to be reprehended . * But there is enough said touching solitarinesse of place , it remayneth nowe to speake of solitarinesse of minde , which is , when one is present in person amongst many others , and yet is absent in minde & thought . Like as a Philosopher was , to whom a babbling foole , after a long and wearisome discourse , saide , Sir , perchaunce I trouble you with to muche talke : no verily , not a whit ( saith he ) for that I gaue no eare to you .

Guaz.

I know in déede many which haue the skil with the eyes , countenance , gesture , and other outward signes , to make men think they are verie attentiue to their talke , and yet haue their mindes turned an other way , so that in one instant , they are both present and absent , contenting both them selues and other .

Annib.

Albeit this discretion is common to many good wits , yet I remember that it is specially attributed to Madame Marguerite Stanga , and that this solitarinesse hath bene figured foorth by a pleasant witted Gentleman in her person , who for the maiestie of her lookes , for the excellencie of her grace , bewtie , vertue , behauiour , and manners , is beheld of other dames of this Citie , if not with enuy , at least with admiration . And although in company she sheweth her self to be present with countenance , laughing & speaking , yet by the outward shyning of her eyes , bewraying her inward affection ( as it were by shining of the cristal which sheweth forth whatsoeuer is contained in it ) it is séene that her gallant mind separated from mortal things , remaineth inclosed in her self , to the intent to exercise her selfe in more worthy and commendable cogitations : taking from the world al occasion of conceiuing any hope to win her to vanity , & vpon the occasion the gentleman aforesaid deuiseth of her these verses folowing .

While that these cheereful eyes fed on the wished sight , Of your faire sweete and beauenly face Behold my heauy spright : Soone sawe your thoughts to swarue from myne whereby I say , At once you giue my eyes great life and quyte my heart doe slay .

But returning to the solitarinesse of the mind , I woulde haue a wise man enter into it when he is in the company of the euil : from hearing whose talke hee ought to stop his eares , as Vlisses did against the song of the Marmaides * and to walke amongst them ( as the saying is ) shood amongest the thornes . * And as wee lef not to take a iourney for a little raine or snowe , but make prouision so well as wee may for apparell to defende vs against the ill weather , so wee must not foreslow the pilgrimage of the ordinary life , for the hinderance of the naughty , but arme our selues with an inuincible minde against the euill dispositions of other , whertoo wée ought not any thing at all to yéelde . And for that I tolde you I woulde make mention likewise of Diogenes , I will declare vnto you the witty answeres which hée made touching this purpose : amongest others , as one reprooued him for that hee vsed the companie of lewde and naughtie persons , The Sunne ( sayth hee ) shyneth and spreadeth it beames on vncleane places , and yet neuer defileth it selfe . And as another reproched him for the like , hee answered , The Phisitions are all day with the sicke , and yet are not infected : and in trueth ill conditions take no holde of an honest minde , and a vertuous man waxeth not woorse for being in companie with the wicked * who haue no power ouer him . For that in vaine ( as the Prouerb sayth ) The net is pitcht in the sight of the birdes * in so much that beeing amongest them , he maketh account he is not there , according to the saying of the Gentleman , to whom as Esope telleth , being in his studie , there came a countrie fellow , who asked him how he could liue so alone ? To whom hee answered , I began to be alone , but euen since your comming hither : Meaning to shewe that a learned man is then alone , when he is amongest the ignoraunt , from whom hee is deuided in minde . But it is nowe time to leaue speaking of this matter , for that you vnderstand what manner of solitarinesse is profitable and necessary , and in what manner it is sometimes to be vsed in companie .

Guaz.

I am satisfied in that point , but I woulde gladly haue you bring to a perfect ende this imperfect discourse : for it is not ynough to haue made me know the conuersation is profitable , if you goe not farther , and shewe me what kinde of conuersation is necessary for the obtaining of those commodities you haue rehearsed .

Annib.

You say very true , but neuerthelesse when we shal haue spoken of the nature and qualitie of conuersation , yet our discourses ; being linked together , shal not be thereby finished , for we must entreate afterwardes of the generall pointes which all men ought to obserue in conuersation . And that being done , yet shal not the work be finished , for as wee apply na● one medicine to all griefes of the eyes , so wee must not vse conuersation with euery one in one selfe sorte : And therefore wee must afterwardes handle the particuler kindes which pertaine to all sortes of people .

Wherfore if you will haue mee distinguish peecemeale , the plant , the stemme , the boughes , the leaues , the blossomes , and the fruites , from the rootes of this tree , I leaue to your consideration if this may bee doone in one day .

Guaz.

For that this is a profitable and pleasant matter , I beséech you that in these thrée dayes which I haue to stay héere with you , wée may imploy héerein that little leasure which shal be left you from practising on your patients : and that you will shewe vnto me all those things which belong to conuersation , to the ende , that comming in company with any , of what calling and condition soeuer , I may bee sure to omit nothing whith I ought to perfourme .

Annib.

I cannot throughly satisfie your desire , for many causes : and first , for that to searche out all the particular points of conuersation , were a matter , if not impossible , yet at least that would require manie monethes worke : besides , we must consider that ( as the Philosophers say ) there can be no certaine and determinate science , from particular to particular . Then the particularities of conuersation being knowne for the most part to men of meane vnderstanding , I should do you wrong , & should thinke my self to speake superfluously ( yea , euen when I should speak to those ignorant and vnskilfull fellowes ) if I should intreate of things so ordinarie and common . And therefore it shal suffice vs to intreate of those things which are principally required in conuersation , wherewith perchance we shall haue occasion to mingle & ioyne so manie other bymatters , that I doubt not but you shall rest satisfied .

Guaz.

Uerily , I sée by this time that as well for the diuersitie of matters which occurre in conuersation , as for the difference of the life & manners of men , with whom we are conuersant , you shall take vpon you a trauell & charge farre greater than the twelue labors of Hercules , throughly to intreate of it . For considering that people differ one from another in degree , in age , in kinde , in life , in maners , and in profession , it were a hard & tedious péece of worke to set downe fully and absolutely the proper dueties of euery one of these , and of whosoeuer shall frequent their companie . And I am of opinion , that when one shall haue prescribed a certaine fourme of conuersation to all those , yet hée shal not then haue doone , for that there must bée re●pect has not onely to the difference which is betwéene one kind and another , but to that also which is betwéene persons of one onely kinde : for not onely young men differ in behauiour from olde , and Gentlemen from Yomen : but euen young men amongest themselues differ , as also one olde man differeth in behauiour from another olde man , and one Gentleman from another Gentleman .

Annib.

Seeing that these differences fall out in all kindes , I will briefly set foorth certaine generall and most néedefull meanes , whereby all of them may bée reduced to one law : Touching the fourme afterward required in conuersation , with persons different in state and condition , whom wée haue alreadie named , to the end you bee not deceiued , you shal vnderstand , my meaning is not to discourse formally of their duetie , neither to lay before you all those morall vertues which pertaine to the perfection and happy state of life .

Guaz.

Why deferre you to speake of a matter so profitable .

Annib.

Two speciall causes withholde mée : the one , for that I know that not onely the Greekes & Latines , but also all other nations haue filled the worlde with diuers volumes full of precepts of Philosophie .

Guaz.

The more bookes of Philosophie we haue at this day , the fewer Philosophers we haue but tell me if it please you , the other cause .

Annib.

The other is , that if I should make a ful & perfect discourse of Morall Philosophie , it would stande none in stéede , but such as are of deep vnderstanding , as you are , but minding to speake in particular , of the manners of conuersation méete for all sortes of people , it behooueth mée to haue an eye to the common profite , weighing that the most parte of men , is not only destitute of intellectuall and morall vertues , but besides , is neither in wit apte , nor in wil desirous to receiue them , so that it were a vaine thing ( that I may not say foolishe ) to goe about to teache by ▪ Art , and improper tearmes , theforesaide vertues to such kinde of people ,

Guaz.

I holde well with that you haue saide , and for that perchance the time approcheth , that you are to visite your patientes , it shall doe well heere to make a pause , and to morrowe if it please you , wee will take againe our matter in hand , either héere , or at your house at your choice .

Annib.

If it shal not trouble you , I can stay heere with you a little while longer , and we can choose no fitter place for our purpose then this same , which with the goodly sight of diuerse pleasant pictures ( wherwith it is adorned ) doth meruellously recreate or mindes , and ministreth occasion of witty talke .

Guaz.

Goe forwarde ( I pray you ) hardly so farre as it shall please you , for I assure you I neuer hearde more delightful harmonie then this same .

Annib.

For so much then as your question was what manner of conuersation is necessarie for the attaining of that perfection which we haue spoken of , I set a part al other sorts , and propose for this purpose the ciuile conuersation .

Guaz.

What meane you by that woord , Ciuile ?

Annib.

If you meane to know my meaning of it , I must first aske if you know * any citizen which liueth v●ciuilly ?

Guaz.

Yes mary doe I , more then one .

Annib.

Now let me aske you on the contrarie , if you know any man of the countrey which liueth ciuilly .

Guaz.

Yea very many * .

Annib.

You sée then , that we giue a large sense & signification to this woorde ( ciuile ) for that we would haue vnderstoode , that to liue ciuilly , is not sayde in respect of the citie , but of the quallities of the minde : so I vnderstand ciuile conuersation not hauing relation to the citie , but consideration to the maners and conditions which make it ciuile . And as lawes and ciuile ordinances are distributed not onely to cities , but to villages , castles , and people subiect vnto them , so I will that ciuile conuersation appertaine not onely to men inhabiting cities , but too all sortes of persons of what place , or of what calling soeuer they are ▪

Too bee shorte , my meaning is , that ciuile conuersation is an honest commendable and vertuous kinde of liuing in the world .

Guaz.

I know by this your exposition of this woorde ( Ciuile ) the fielde we haue to enter into , is very wide and roomesome , and therfore I am ready to giue eare to matters no lesse ful of varietie and newenesse , than commoditie and pleasantnesse .

Annib.

As Marriners , before all other thinges , learne to know the signes and tokens of windes and stormes , and the sight and place of rockes and shelues , and al other things any way contrarie or hindersome to nauigation , to the ende that foreséeing the imminent dangers , they may know how to auoide them , and to make choice of f●t times and places prosperously to sayle in : so we , being desirous to vnderstand thorowly which is the ciuile conuersation , to the intent to follow it , must principally séeke to knowe which is the vnciuile and blameful conuersation , to the intent to flee it . And truely wee ought to auoyde yll companie , as well for the hurt which is receiued thereby , by the infection of naughtie conditions , as for the iudgement and opinion of others : for that wee are at length taken for such as those are with whom we keepe companie . Which this common Prouerb sheweth , Tel me with whom thou doest goe , and I shall know what thou doest . And it is not long since that maister Frauncis Pugiella or Academike ( being no lesse skilled in the lawes , then pleasant in companie ) tolde me that a famous doctour of his profession , set it downe as an vndoubted sentence , that much credit ought to be giuen to the deposition of a witnesse which giueth in euidence of a mans honestie or dishonesty , for that he hath seene him frequent the commpanie of men of a good or yll name . Now I woulde not haue you blame me , if in searching out which is yll companie , I make heere a certaine distinction of men according to mine owne fansie , not according to the common and ordinarie distinction . For I consider the nature of man one waye in respect of him selfe , and an other way in respect of the conuersation he hath wi●h others ▪ hauing then onely regarde to conuersation , I ordeine three sortes of men , to whom we will giue for the present these names . Good , Euill , and Indifferent , vntil we meete with woordes more proper and more significant .

Guaz.

Why doe you thinke those tearmes not proper ynough ?

Annib.

For that these two names , Good , and Indifferent serue not to expresse fully that sorte of men whiche I meane : and to shewe it you more plainely , I wil giue you an instance of healthy men , which are properly those , who haue the foure humours so equally tempered in them , and the simple partes which come of them ( besides the other partes which wee call compounde , or instrumentall , whiche are the very members of the body ) so wel proportioned , that one thing excéede not another in it iust measure : and this health is graunted either neuer , or very seldome , and that to a fewe persons . But for all that , wée commonly tearme those healthfull , who though they bée not of so perfect a constitution of body , are able to liue , yea , and to labour too , the most part of their time , without any going to Phisicke : and ( to bée short ) who holde more of the whole then of the sicke . So likewise when I name the good , I meane not onely that excellencie of goodnesse , which is not any way imperfect , and which is in a manner as rare on earth as the Phoenix : but I include in that number , all those which are well reported and reputed of in the world , and which approch so néere as they can to that excellencie before spoken of . In like case , when I saide indifferent , I meant not that they are halfe good , and halfe euill , * neither as a certaine Historian taketh it , who speaking of the Emperour Galba , tearmeth his disposition indifferent , for that comparing his vertues & his vices together , it was hard to iudge whether he were to bée counted amongst the good or the naughtie : * but I meant those , who though sprinckled with some imperfections , yet wrie rather to the good , then the euill .

Guaz.

I sée well now that these names doe not wholy expresse your meaning .

Annib.

It may bée that in discoursing wée shall hit vppon more fit tearmes . In the meane while I say , that wee must alwaies followe the good , flie the yll , and neither followe nor flie the indifferent , and were it not that I were afraide to breake the head of your Boccace , I would call the Good desireable , & the Ill , intollerable , and the Indifferent , tollerable .

Guaz.

You shall offende Boccace rather with the vnpropernes , then with the vnusualnes of words . And for my part , I like better of these same then of the first : whereby I finde verified the Prouerbe , Thar the second thoughtes are euer the best : Goe forwarde nowe if it please you .

Annib.

I take the Intollerable and Ill , for those who for their apparent faultes are pointed at with the finger , and holden for infamous , whose companie wée ought altogether to eschew . For al the world cannot let , but that the world wil iudge those which haunt their companie to be like vnto them .

Guaz.

The abuse of the world is such , that many horrible vices , are become familiar and common , insomuch that it is counted a fault not to haue them , and not to know howe to practise them . And therefore I am of opinion , that if wee must forgoe the company of the yll , wée shall haue but a few left to deale withall : insomuch that wee shoulde bee faine to change conuersation into solitarinesse , and to discende to particularities . You know how gréeuous the offences are committed against God , by the meanes of blasphemous othes , which at this day are growne to suche abuse , that there are few or none which confirme not their saiyngs with these wicked & detestable swearings , and which thinke not therby to bewtifie and set foorth their speach , as an Oration is with figures . Neither am I able to report vnto you in what maner a young Gentleman a friende of mine was mocked in the Court , for that in his greatest chafe , hee alwaies swore by the body of a Hen. And at the end , to the end he might bée taken for a good Courtier , he was driuen to leaue the Hen , and to betake himself to the Saints . That which I say of swering , I meane likewise of many other haynous faults , which at this day are to be found in the most part of men . And for that they are common , I feare me , it be to no purpose that you haue prescribed to auoid the company of the naughtie , séeing that ( if I may say it ) Of one selfe pitch , we all haue a touch : And that those which in shew séeme innocent lambes , are in deede rauening Wolues , & worse then those who are counted most wicked . For euen infidels , & those that beléeue not at all in Christe , will counterfeite holinesse .

Annib.

* We are in déede become more weake in vertue , and more strong in vice , then our predecessours were , * and I sée by you , you haue read the sentence of the Poet Horace , which saith : From Grandsiers scarce good , our fathers descended , to commit euill , are readily intended : In vs their sonnes more mischiefe doeth dwell . but vs , our sonnes in vice will excell ,

And therfore I maruell not , if where as in old time there were few found to blaspheme the name of the great God , at this day there are many which will not sticke to teare him limme meale , insomuch that he is thought either a Sot , or one of a base minde which cannot sweare lustily . But if yée aske mée why these same are suffered in all companies , notwithstanding they are farre worse and farre more worthie of punishment then the other of euill life , I wil say vnto you , that it commeth to passe , for that we make no reconing of the offences doone to Godwarde , as a thing which toucheth vs not , and which perteineth to God alone to reuenge . But we cannot bee quiet when either wee our selues or our friends are iniured either in worde or déede , so that therein wée estéeme the creature aboue the Creator . For you shall sée him speake yll openly , & with a lowd voice , of the name of God , who dareth not in a corner ( as also it is not his part ) so much as open his mouth to reprooue the Prince or the Magistrates .

Guaz.

I thinke these same offend as much , and commit no lesse ryot , then those which crucified Christe .

Annib.

I thinke rather they offende more , for those thought they did well , otherwise they had kept them selues from doing it , but these same knowe they doe ill , and yet desist not from it : and you knowe howe much more haynous those faultes are which are committed of set malice , then those which are doone of blinde ignorance .

Guaz.

Dispatch I pray you to shew mée if wee ought to flie the conuersation of these same , & if you put them in the number of the intollerable .

Annib.

These horrible swearers , which make a profession of it , when their blood is not stirred , for their pleasure , rather then mooued with choller , or any other occasion , ought in my iudgement to bée filed on the roule of the intollerable : but for others , though as a Christian you ought to flie them , yet as a Courtier , you cannot kéep you from them : not so much for the great number of them , as for the error of the world , which estéemeth them in the rowe of the tollerable . To be short , wée ought to consider that our name dependeth of the general opinions , which haue such force , that reason is of no force against them : and therfore wée must auoide those which beare a marke in their forehead , and are openly knowne to bée dishonest .

Guaz.

What will you say if I haunt the companie of such , as a Phisition to cure their infirmities , & as one gealous of their behauiour ?

Annib.

If you shall think your selfe able to bring them into a better way , you shall do a déede acceptable vnto God , and the worlde , to vse their companie , * Mary , hée that coueteth to reape commoditie of conuersation , must séeke all that hee may to bee amongest those that either may bee made better by him , or els may make him better : * but these of whom I speake haue made a sacrifice of their soules vnto the Diuell , and haue cast of all care of honour , and of other mens opinions of them : and are so farre gone , that you wil rather become a conuert then a conuerter : but herein you must imitate the good Archers , who shoote not at euery birde , but only at those that are within reache to bée hit .

Guaz.

What men doe you meane to bée those which cary a marke in their forehead , and are intollerable .

Annib.

Those who for notable cause are hated of the worlde , as some for suspition of heresie , some for theft , some for vsurie , & other for other misdéedes , to whom wée must adde ruffians , harlots , flatterers , dicers , cooseners , and such , who for the basenesse of their condition , and trade of their life , are holden for infamous , * as Sergeants , Hangmen , Tormentours . * Besides such as differ from vs in religion as Iewes , Turkes , &c. And to bée short , all those which haue an euill report , and who oftentimes for their desertes are newe christened , and haue suche reprochfull names giuen them , that most men eschew their company an as infectious disease , * and thinke it a great shame to bee séene among them . *

Guaz.

But howe shall I behaue my selfe with some . whom I knowe farre more wicked then those whom you haue spoken of , albeit by their dissembling hypocrisie , they are accounted of euery man for honest men ?

Annib.

It is a common saying , That he which is euill and taken to bée good , may doe muche mischiefe , and no man thinke him to bée the worker of it . Notwithstanding , I put these same in the number of the tollerable : for though it trouble your conscience to come in their companie , yet you giue no occasion of mislike to the worlde , for that they are not reputed euill , and in this point wée ought to satisfie rather others then our selues , and to giue place to the common custome .

Guaz.

Doubtlesse custome is a great Tyrant , and I knowe no reason why it ought to preuaile aboue reason . And * as the riuer Po , king of riuers , being ouer néere vnto vs , for that there hath béene no resistance made against it , is within this sixe yéeres come so farre forward , and hath wonne so muche grounde vpon this Citie , that at length it hath broken the walles , and nowe threatneth to ouerthrow them : so in like maner , the violence of custome , for that wée haue too much suffered it , hath at this day in manner vanquished reason , which to bée true if you marke some countries on this side the mountaines , as I did at my returne out of France , you shall finde them falne to a life more free ( that I may not say licencious ) then hath been vsed heeretofore : and you sée throughout the townes , some of those which are taken for Gentlemen to spende the time openly in the market place , in carding , and dicing so fréely , as men vse to doe in their priuate houses .

Annib.

You tell mee no strange thing , neither ought you more to maruell to see those same play at those games openly in the stréete , then to sée the Frenchmen ( as I haue hearde they doe ) quaffe and carouse in Tauernes , and I am perswaded that if some Gentleman more precise then other shall withdraw himself from this maner of play , not vouchsefing to make one amongest them , hée shal be mocked and termed disdainful , either a wise man , or Doctour , or a Poet , or some such like . But withall I woulde you shoulde knowe that this newe manner of life hath in it some colour and excuse , for that those Countries of Piemont , which you speake of hauing béen for these many yeeres , a continuall receite for souldiers of many nations , the people are not only become warriers , but haue retained the customes and rytes of warre .

Guaz.

Are you then of opinion that a Gentleman ought to conuerse with such manner of people ?

Annib.

Upon this point , there present themselues vnto mée two contrarie reasons : For if I respect the common vse of the Countrie , which is nowe become auncient , and hath taken déepe roote , wee cannot but put them in the number of the desirable , and wee may boldly vse their company . On the other side , if I set my selfe to consider that this gamesome life is offensiue , and of euill example , and that in all other Countries the Gentlemen , and those which are well borne , woulde count it a shame to bée founde in publike places with cardes in their handes , some perchance woulde place them in the ranke of the intollerable . Notwithstanding , betwéene these twoo extréeme reasons , I sée one in the middest betwéene them , which maketh mée of opinion that these men are to bée counted tollerable , for that though they haue by vse this abuse of playing , yet you shall finde that they apply it not to that ende , which o●her gamesters doe , to make a gaine of it , but for pastetime and recreation sake : and besides wée knowe that for the rest of their life , they are so modest and vertuous as any other people are . And therefore I thinke , that that custome of playing béeing iudged of the worlde neither good nor euill , these men which vse it are not to bee reiected out of honest companie .

Guaz.

In my opinion this is a kinde of iniustice , to allowe that to these which is inhibited to others : and to giue them power to make of vice vertue . Your meaning is then , as farre as I gather , that as it is lawefull onely for the Cinganes to robbe , so these also haue priuiledge to play in open stréete . But I woulde haue them thinke that the stréetes & publike places ought to serue the common people for merchandise , and the Gentlemen for iustes , turnies , shewes , & such like exercises , which appertaine more to good horsemanship and warlike discipline , then cardes and dice doe . And therefore I am perswaded they haue nothing else to say , for defence of this their custome , but that which Diogenes said , who béeing asked why hee eate openly in the stréete , answered because hée was a hungred in the stréete : so they play there , because being there , there commeth vpon them a desire to play .

Annib.

There is no helpe in it , but you must settle your selfe to like of such men with their imperfections , and to thinke that euery Nation , land , and Countrie , by the nature of the place , the climate of the heauen , and the influence of the starres hath certaine vertues , and certaine vices , which are proper , naturall , and perpetuall vnto it . And as good and sharpe wittes flourishe where the ayre is pure and subtill , so there are founde dull and grosse heads where the ayre is foggie and thicke . And touching conditions you knowe that the Greekes though singular in learning and eloquence , yet are they disloyal and faythles , and therefore it is prouerbially saide , The Greekish fayth . Moreouer , there are other people who by naturall vertue are giuen to the industrie and discipline of warre , and by natural vice are driuen to haughtinesse and drunkennesse , some are able easily to sustaine and stoutly to beare out paine , watching and trauaile , who on the other side are vainglorious & braggers . To some , stout hardinesse , and deuout holinesse , haue béen alwayes proper and natural , who neuerthelesse are worldlings and vnconstant . I am sure also you make no doubt of it , but that we Italians haue likewise some vices & vertues natural , and that wée doe no lesse exceede in the one , then excell in the other . But if it seeme no maruaile vnto you to sée these diuers fashions and customes , according to the diuersitie * and great distance of Countries , doe but consider howe much wee differ onely within the circuite of Italy , in the Romane , Tuscane , Lombardie , and other partes of it : then behold one of those partes apart , and cast your imagination on the centre or point of Montferrat , and you shall finde , howe onely the riuer Po and Tanar make Countries to differ in language , apparell , life , and manners , which are no further distant one from another , then from one side or banke of the riuer to the other . Wherevppon you will graunt me , that all Countries haue their naturall faults together with their vertues : wherby you may bée assured , that if other people haue not vsed to play at cardes and dice openly , yet perchaunce they haue brought in vre both publikely and priuately vices farre more pernicious then this . Now to lose no more time about this point , I say vnto you , that it is not inconuenient , but necessary , to folow the diuersitie of manners and customes , according to the diuersitie of the Countries , * and to imitate Alcibiades , to whom it was counted a praise , that hee had so readie a wit to frame himselfe to the diuersitie of the life and maners of other Countries , * and according to the saying , When one is at Rome , to liue as they doe at Rome .

Guaz.

I shoulde thinke good that wée shoulde nowe come to the generall points perteining to the conuersation of the tollerable .

Annib.

It is better in my mind to dispatch other things which now come in my head touching the intollerable . And though this matter be so ample , that a man cannot sufficiently speake of it , yet wée ought not with scilence to passe ouer the vice of the slaunderous , who with the falsenesse of their tongues , séeke to blemishe the brightnesse of others names .

Guaz.

That fault is at this day common throughout the worlde , and therefore wée must spite of our teeth beare with ill tongues , which swarme in greater number then Bees doe in Iuly : neither is it possible for a man to escape their stinging , do the best hée can . For now adaies men take such pleasure in this vice , that many which are frée almost from all other faults , yet are they not able to bridle their blasphemous tongues .

Annib.

* I haue by long experience noted , that commonly the idle the ignorant , the vnfortunate , and bankerupts , which haue no good successe in their own affaires , are they which séeke to depraue the doinges of other men , and giue themselues to speake euill , for that they know not how to doe any thing well . * But though this fault be common to many , and grateful to the world , yet for al that it is hatefull to the worlde ▪ and whosoeuer shall looke througly into it , will graunt mee that the fault of him which speaketh yll of his neighbour , to the intent to bring him into hatred , is greater then of him who pulleth the bread out of the mouth of the poore . For as the soule is more precious then the body , so is it a greater offence to take away ones good name , which refresheth the soule , then to defraud one of food , which sustaineth the body .

Guaz.

It séemeth to mée that in these wordes is implied some contrarietie , where you say , that to speake yll of others , is both gratefull to the worlde , and hatefull to the worlde .

Annib.

No truely , for our nature draweth vs to desire to vnderstand the imperfections of other , and wee count it the greatest pleasure that may bée : and as we like well to heare others yll spoken of , so wée cannot abide to bée ill spoken of our selues , whether it be rightfully or wrongfully .

Guaz.

I count it nothing strange , that wee like not to bée founde fault withall our selues : but what thinke you is the cause that wée are so glad to heare others yll spoken of ?

Annib.

I thinke that commeth to passe by meanes of two mightie enimies , which wee kéepe in our owne house , that is , Ennie , and Ambition , which in our selues , conspiring against our selues , force vs to bée gréeued that others shoulde bee counted good , and make vs desire that only wée our selues may séeme good . But I will tell you a thing which will make you maruell in déede ▪ and which you will thinke against all reason .

Guaz.

What is that I pray you ?

Annib.

Mary that there are two principall sortes of these euill tongued : the one yll , which you ought to ●lie : the other farre worse , whose companie you ought not to auoide . I meane by Ill , those who without feare ▪ without shame ; without any respect or difference , whet their tongues to rent a sunder , and impaire in all their talke both publike and priuate , the good name of others , sparing none , either present or absent . But these same , while they recount other mens faultes , doe many times more offende the mindes of the hearers , then those who doe commit them . And though they haue a marke on their forehead , and are knowne for infamous persons , yet for so much as they vtter their venome openly and flatly , they ought , in respect of the worser sort , rather to bée pitied then blamed : for that they shew plainely , that their euill speaking is deriued from their owne corrupt nature , not from the parties of whom they speake yll : By reason whereof , their wordes are not much credited , and in my opinion they doe nothing els but raise a dust to doe out their owne eyes : for in accusing others , they condemne themselues , and where they woulde haue men thinke them to bée Catoes , they shewe them selues Momes , Beastes , and not to bée borne withall . But what shall wee say of those Curre dogges , which without barking bite vs priuily ? who must bée admitted into conuersation , notwithstanding they are farre worse then the other .

Guaz.

Which doe you take them to bée ?

Annib.

Those are of diuers sortes , who neuerthelesse shoote all at one marke . Some of them I call Maskers , some Rethoricians , some Poets , some Hypocrites , some Scorpions , some Traitours , some Forgers , some Biters , some Mockers , and some vnknowne .

Guaz.

You make mée laugh with your pleasant and strange distinctions : but whom call you maskers ?

Annib.

There are certaine glorious fellowes , who at shrouetide goe with maskes on their face , and yet woulde faine be knowne what they are : so likewise certaine naughty tongued fellowes vnder the maske of modestie , say they will not name him whom they reprehende , and yet they set him out so euidently , that all the hearers knowe whom hée meaneth . By the example of the Countrieman , who telling the hunter that the Fore was not gone that way , pointed notwithstanding to the place where hée was hidden . Some of these maskers vse also speaches with a certaine outwarde shewe of commendation , which neuerthelesse are full of reproche and mockerie . And to say what is of it ▪ they are those who according to the Prouerb , Haue Hony in their mouth , and a knife in their hand .

Guaz.

Now who are the Rethoricians ?

Annib.

They are those who with a certaine figure ▪ called by the Maisters of Eloquence Occupatio , make as though they would not speake euill , & yet doe it , and worse too . And touching this point , no longer agoe then yesterday I chaunced to bée in companie , where one amongest the rest complaining of another that had iniuryed him in words , saith , I will not rehearse the lewde part hée plaied with a poore maide ( whom hee named ) neither the stripes hee caused to bee giuen one night to another , neither the contractes of vsurie , which hee hath made with certaine poore men of such a place , which I perfectly knowe , but I will speake nothing héereof , least men count me to be as ill tongued as hée . Next after these , come the blasphemous Poets , who vsing the figure Antiphrasis , and speaking by contraries , will giue in mockage , the name of faire to a woman that is foule , and of honest , to one that is an harlot , and will commend the eyes of one which looketh a squint . Let vs nowe come to ill tongued Hypocrites , who vnder the colour of griefe & compassion , to be the better beléeued , lamentably rehearse the ill haps of other : which vice , though it bée common to manie , yet it is most familiar with certaine women , who méeting with other of their Gossips , after the first gréetings , they foorthwith breake into thes● spéeches , Haue you not hearde the hard hap of my vnfortunate neighbour : and therevpon making the storie , they rehearse howe the husbande by meanes of his seruant , tooke her tardie in her hastie businesse . Then they tell the wall , and the way whereby her louer got downe : next , how cruelly her husbande beate her , and her maid , & thinke not that they leaue any thing behind vntolde , but rather will put too somewhat of their owne deuise . After this , another beginneth to say , And I will quite your tale with the like chaunce that happened within this sixe dayes in our stréete , but I pray you in any wise let it go no further . Now I leaue to you to thinke how in recounting these goodly nouels , they passe from one stréete to another , to recite the doings of others .

Guaz.

The last yéere the Dutches was driuen to part with one of her chief women , for this very cause : she had continually her houres deuoutly in her hands , & was long time taken for a woman of a most godly life , by reason whereof shée was growen into great fauour with her highnes : notwithstanding in processe of time shee was detected to be one of a naughty slanderous tongue : wherby she went about to bring into the disgrace of the Dutchesse al the Ladies of the Court. Before shée fell to the matter , shée vsed some suche insinuation , Madame I woulde not haue your grace any whit offended or troubled for any thing that befalleth to your Gentlewomen , for you ought to thinke that we are borne sinners , and that there is nothing in this world more fraile then our fleshe . Consider with your selfe , how much shée inflamed the Dutchesse by these wordes , with desire to vnderstande the rest . And as shée was earnest with her to goe on with her tale , the naughtie queane humbly requested her not to inforce her to speake of suche inconueniences . And after shée had abidden thrée or foure assaults , at length , as it were forced thereto , rubbing drie her eyes , which for very griefe stood full of teares , shée began to make relation of the slipper prankes of the Dutchesses Gentlewomen , and had neuer done with her reprochfull reportes . But I expect now your spéech of the yll tongued Scorpions .

Annib.

Those be they which will vtter these or suche like spéeches of you or any other : I thinke not possible to finde a more curteous and honorable Gentleman then Maister Guazzo , whom I should farre more account of , if he had not one great fault . You knowe howe afterwarde he beginneth in manner of a Scorpion to sting you with his tayle , in speaking yll of you . Others will handle the matter more artificially saying , A mischiefe take those yll tongues which cease not to molest those which are good and honest , and will not so much as spare the good name of our Maister Guazzo , of whom ( notwithstanding hee is the flower of curtesie and vertue ) yet they sticke not to say , that he is proude and malicious , and that corrupted with money he hath done & saide such and such thinges : and so tell all , and more too .

Guaz.

I vnderstand you . These same may goe hand in hand with those who alwayes accompany their ( yea ) with ( but. ) What say you now of yll tongued traytours ?

Annib.

If perchaunce you haue receiued some hard intreatment at your Princes hande , and * as it were to ease your stomake * you make complaint therof to some one , vppon trust that you repose in him , and hee goe and discouer it to your Prince , wil you not iudge him to bee an ill tongued traytour , and one that seeketh your spoile ?

Guaz.

Yes truly , and yet that fault is rise in Courts , and oftentimes Princes , being desirous to try out the truth , haue graunted their seruants the combate one against the other . And I knowe when vpon like occasion certaine Gentlemen haue conuayed themselues into some close place , where because the one would not liue with the name of an euil speaker , & the other of a false accuser , they haue made an ende of their liues and their quarrels both together .

Annib.

I comprehend also vnder this withered branch , all talebearers , and al spies , all coyners and sowers of discord , and al those which bewray other mens secrets : leauing to your report how greatly they doe offend .

Guaz.

The least punishement that they deserue is , to haue their tongues pulled out , as Iupiter serued a certaine nymph , who bewrayed his secret loues to Iuno : but I maruaile nothing though many fal into this falt , for that we naturally run vpon things which are forbidden vs . Whervpon a certain wise man vsed to say , that it was more easie to hold a burning coale , then a secret word in ones mouth . Wherefore I hold him for a very foole , which discouereth his secrets to another , if necessitie force him not . For according to the saying , He bringeth him selfe in subiection to another , which telleth his secret to him who knewe it not . I remember me to this purpose , of a pleasant part of a seruing man , to whom his maister gaue certaine garments : which he no sooner had , but he gaue them forthwith to a friend of his , & as his maister blamed him for it , hee made answere , why woulde you haue mee kéepe them , when you your selfe coulde not kéepe them ? A man may shape vs the like answere in reuealing our secretes , which we our selues could not kéepe hidden in our hearts . And we ought to hold it for a ground , that things committed to the eares , are for the most part proclaimed in the stréets . But as it is a great falt to disclose the secrets of other : so contrariwise , it is a notable vertue to know how to holde ones peace , and to bridle his tongue . And if we be bounde to keepe close the secrets of a friend : how much more ought we secretaries to conceale the secrets of our maister , who giueth vs wages to the end we should be secret ? and that we should imitate the Gréeke , who as one told him his mouth stunke , answered , that the cause of it was the many secrets which he suffred to mould and vinew within it . Which may be vnderstood not only of other mens secretes , but of our own also . And in very déede he that will keepe his thoughts secret , let him not vnfolde them to any other , but let him be his owne secretary . But me thinkes I am strayed out of our way , and therefore it were better we returned to the distinction of the yll tongued .

Annib.

Naye rather , your briefe and sententious discourse came well to the purpose , and I willingly gaue eare to it , as matter not procéeding from a Secretary imployed in triffles . Let vs now speake of yll tongued forgers , whose naughtinesse is such , that they wil accuse you to haue done or saide that which you neuer thought . Wherein you oftentimes receiue iniury of two persons : to wit , of the false accuser , who according to the prouerb , speketh reprochful words to one that is deafe , which is , to backbite the absent : & of him who before he vnderstand the matter , giueth credit to those false surmises . This questionlesse is an ouer great fault , and in the number of these forgers I put those , who if you shall speake any thing vnto them soberly and sagely , make a false and peruerse interpretation of it , and wrest it to some euill meaning . The ill tongued byters follow next , out of whose mouth procéede certaine short nips , which pearce our harts more then sharpe arrowes : And though they quippe & scoffe oftentimes according to the trueth , yet they are not cleare from gilt , for that they doe it with a spyteful mind : whereby they incur blame and ill will : Yea they are so indiscréet and insolent , that they had rather forgoe a faythfull friende , then a scoffing spéeche . Neither can they so couer their wordes vnder the cloake of pleasauntnesse or grauitie , but that their maliciousnesse is discyphered . But as they are blame worthie , who with such tauntes stir vp mens choler , so those are to be borne withall , who being prouoked , return one scoffe with an other : and those answeres euer are worth two of those which are made vnprouoked . Wherof we haue a thousande examples : amongst others , this is knowne to most men , which was made to the Emperour Augustus , who méeting by chaunce with a straunger which resembled him verie much in fauour , asked him if his mother had at any time béene at Rome , insinuating thereby in flouting maner , that he might be his fathers bastarde sonne . But the straunger answered him no lesse boldly then merily , my mother was neuer there , but my father hath .

Guaz.

It is verie true , that he which saieth what pleaseth him , heareth that which displeaseth him .

Annib.

After these same , come mockers and flouters , who without any comely grace , deride euery man , and more easily persuade them selues that they are pleasant and mery conceited fellowes , then perceiue them selues to be ignorant and vndiscréete fooles .

Guaz.

A Gentleman will hardly away withall , to bée mocked by one of these glorious Asses , neither will he easily digest such an iniury .

Annib.

I thinke so , but he must vse patience , and folow the Philosopher , who as it was told him that certeine mocked him : answered , It may be they mocke at mee , but I am not mocked . * And no doubt he is greatly deceiued , which thinketh it lawfull for him to despise or mocke any , but those which are euil . There remaine nowe the euil tongued vnknowne , who worke their feate two manner of wayes , either by writing , or by figure . The first , by slaunderous Lybels impaire the honour of others , and these same for the most part in maner of lightning , which scorcheth the toppes of Towers and high Palaces , cast foorth their renoume against Princes & great Lordes . The other , with tablets and pictures vse to represent men and women in some infamous and dishonest act .

Guaz.

I remember that in a famous Citie there was by night set vpon the dore of his house , the most natural and resemblant picture of a Gentleman with two hornes on his forehead .

Annib.

Such déedes are blameable ; yea , and deserue punishment rather then blame . * Now you haue heard how many sortes there are of the yll tongued in the world , & how grieuous their fault is : which is moreouer more shamefull when it is committed against the dead , for that the euil speaker sheweth thereby manifestly his base and abiect minde , in offending those who can not defende them selues , against whom while they were aliue , they durst not perchance once open their lippes . And of these , this saying rose , That the Lion being dead , the verie Hares triumph ouer him . * But it is nowe high time to set an ende to this discourse , and I feare mee you will counte mee yll tongued , to speake so muche yll of the yll tongued . Wherefore all these kinde of euil speakers gathered together , I say , that though they are had in hatred , yet commonly they are not excluded from the company of others : for that they are not marked on the forhead , by reason wherof we cannot refuse their company , but must away with them so well as we may .

Guaz.

Séeing your minde is not , that we shall flie the Conuersation of such manner of pestiferous people , in my opinion it were expedient and necessarie , to teache some tricke howe we may be preserued from the venome of their serpentine tongues .

Annib.

Your request is very reasonable , whereto I briefly answere , saying vnto you , That like as certaine beastes , hauing to incounter with Serpentes , haue first recourse to certaine simples , which , being eaten , haue power to represse and mortifie their venome : so hauing often to incounter with the euil tongued , we ought to be armed with some preseruatiue . And for my part , I finde no presenter remedie , when in our presence a foule mouthed railer fileth his toung to touch someone , then to abase our eyes , and not to séeme to take pleasure in his railing spéech . For when he perceiueth we delight not in his words , he wil forbeare to speake euill . You know that arrowes will not sticke in stones , so neither wil their rotten roots stick fast , but where they find the ground soft & apt to receiue them . And I say thus much vnto you further , that if wee will seeke diligently which is the greater fault , either to giue eare to an euill speaker , or to speake yl of others , we shall confesse in the end , ( as others haue done ) that we are not able to giue any determinate iudgement of it . And to say the trueth , whosoeuer giueth hearing to a slaunderous detractor , giueth him occasion to offende : and it is so greate chaunce , but that hee him selfe is one of the same stampe . So that he which speaketh , thinketh he committeth no fault , or at least if he doe , that hée parteth it in the middle , giuing one halfe to the hearer , and taking the other vnto him selfe . Whereby it commeth to passe , that like two blinde men which leade one an other , they fall both into one ditch . Let vs then stoppe our eares , against the woordes of suche manner of people , and so dooing wee shall represse their vnbridled tongues , and get great honour and credite with the wise . And as it is well done to beare no part in the yll report of others , so is it a déede deseruing commendation , to make no account of the slaunders which others rayse of vs . And wée ought to prepare our selues to haue our eares as readily at our commaunde , as they haue their tongues . By the example of Alexander the great , who making warre against an other King , and hearing one of his souldiers speake yll of him , rebuked him sharpely , saying , I giue thée pay to fight against mine enemy , not to rayle against him . The same Alexander vnderstanding that some misreported him , went not about any way to reuenge it , but answered sagely , & with a Princely modestie , that it belonged to a King to doe well , and heare yll . * Ad héereto , the saying of Augustus , who hearing that Tiberius was verie sory that hee bare him self so modestly & patiently towardes those that spake yll of him , wrote vnto him these woordes , Doe not ( my Tiberius ) héerein followe your youthfull fansie , and take it in such skorne that there are some which speake ill of vs , for that is sufficient if we be in that case that none can doe vs harme ▪ Also he sayde to another touching this matter , that in a free ●itie men ought to haue free speeches .

Guaz.

But all princes haue not the corage of Alexander or Augustus .

Annib.

Truely if it be yll done to blemish the renoume of priuate persons , it is much woorse to misreport princes ●pecially our naturall and leige Lordes , and those which doe it are to be detested of all men , for that in speaking yll of them , they prouoke them to wrath , and oftentimes giue them occasion to alter their conditions , and of gentle and curteous , to become rough and cruell . Neyther can they excuse themselues by saying that there are naughtie princes and tyrantes , for so much as they haue receiued a commaundement from God to obey their rulers , what soeuer they are● in confirmation whereof it is sayde , if Nero be thy prince rebell not against him .

Guaz.

Now that wee haue done with those pricking and thorny tongues , haue you any other sorte of persons which are at least to be borne withall and tollerated in our conuersation , though they be not to be desired ?

Annib.

A certaine Philosopher , being asked what beast in the world he thought to be worst , answered , of wilde ones the euill tounged , of tame ones , the flatterer : and therefore I thinke we shall proceede in our discourses very orderly ▪ if hauing spoken alreadie of those wilde beastes wee , shall now intreate of these tame ones , whose breath is so venomous , that it poisoneth the hearts of those that giue eare vnto them .

Guaz.

And in what row I pray you put you these ?

Annib.

There are of them two sorts , the one open● the other secret . The open flatterers are those , who constrained through néede and hunger , rather then any thing else , get them to the houses of great personages , and there playe their parte so wel that they make them beléeue , according to the Prouerbe , that gloe Wormes are lanternes , and that the Moone is made of a gréene Chéese . Or at least they wil be sure to say or doe some thing that shal be acceptable vnto them : And these get the name , not onely of slatterers , but also of Parasites and iesters . Like as one Nicesias , who seeing the flies bit as soone the handes , as soone the face of Alexander , sayd , O how much better are these flies then other , which haue the fauour to tast of your royall blood . * And another séeing Dionisius ( standing a good way of out of his hearing ) to laugh with certaine of his familiers , he fel to laughing to : and as Dionisius asked him why he laughed : he answered , For that I know al your woordes to be so ful of wittie pleasantnesse , that they wil make any man laugh * You sée likewise the comedies , both of the time past , and of the present , furnished with these flatterers and Gnathoes , whom for that they haue been pointed at , as they goe in the streetes , and openly noted for infamous persons , wee ought too auoide as intollerable , and men of vile condition , and of no valour , and who often like slaues are well and truely beaten for their scurrilous and broade iesting . And as the Ape which is not fit to garde the house as the mastiffe , neither to beare a burden as the Asse or horse , neither to eare the ground as the Oxe , giueth himselfe to make vs laugh with his mops and mowes , and to indure a thousand villanies : so these flatterers , hauing no honest or profitable trade to commend themselues by , frame themselues to delight the eyes and eares of others , to their owne great shame and reproch . Next after these , followe the secret flatterers , who vnder the colour of friendship and good will , cunningly and artificially insinuate them selues into other mens fauour , and by their subtil deuises and false perswasions , make them fall into many errours .

Guaz.

You put these same as I thinke in the number of the tollerable .

Annib.

Iust.

Guaz.

And I would holde rather that they should be put in the number of the desirable ,

Annib.

Why so ?

Guaz.

For , that though all reproo●e flatterie in woorde , yet euerie one commendeth it in heart : and I promise you , that among so many cities , countries , and nations as I haue trauelled , I neuer yet found man so fierce and sauage which hath not suffered him selfe to be coyed and clawed with the tickling of flatterie : and by long experience , I haue noted that all persons of great valour , and of the best wits take a singuler pleasure no lesse to flatter others , then to be flattered them selues . You are not ignorant that if you , minding to extol me , cam and tolde me that I were a strong wrastler , or an excellent musition , I should thinke you mockt mee because no part of those partes are in me , but when you shal commend me for writing a fayre hand , or a pure stile , or for any thing else concerning my profession , I shall for manner and modestie sake make some curtesie to accept your commendation , but in my minde I shal be well apaide of it : as well for that I perswade my selfe , that all which you shall say of me touching those matters , is most true , as for that naturally I am desirous of praise and commendation ▪ And I remember I haue read , that Themistocles beeing asked what woordes vttered on the stage , pleased him best , answered , those which recount my prayses . And this desire is common to al men , who are so licourous of honour * that onely to heare themselues exalted , maketh them besides them selues for ioy . Like as Demosthenes did , who passing before two waterbearers and hearing them say softly one to another ▪ this is the famous Orator Demosthenes , turned back , & stood a tiptoe to make himselfe the better seene , as who say , I am euen he . But what speake I of Demosthenes ? How many are there * who without measuring their merit , or considering whether they be praysed rightly or without cause , suffer themselues willingly to be deceiued , and take in good part these praises * . And on the contrarie how many doe we see ( and perhaps I my selfe am one of them ) that take it heuily , and in a manner angerly , if they beé not magnified * ▪ Yea I wil say more vnto you , that if one of these Gnatoes , of whom you haue made mention , should fall to commending mee , and bend him selfe to set mee foorth in the best colours hée coulde , vndoubtedly I shoulde become a very Thraso , and I shoulde willingly listen vnto him , making my selfe beléeue , that though hée vsed to flatter others , yet he dealt plainly with mée . Yea , I should can him thanke for it , and wishe that all my friends ▪ and kinsfolke were present to heare it .

Tush Maister Annib. Flatterie is the way to make friends , and winne preferment : and I am perswaded , that hée which knoweth not howe to glose and flatter , knoweth not howe to behaue himselfe in companie . I hearde once a French Lorde say to his friends , flatter mée , and ye doe me the greatest pleasure in the worlde . * And there is no man but knoweth , that as bitter reprehension is the beginning of enmitie , so gentle adulation is an entrie to amitie . * But if you thinke that flatterie doeth often make men do amisse , I am of the contrarie opinion : for as hee , which is worthilie commended , is thereby the more incouraged to goodnesse , so he that séeth himselfe praysed without desert , acknowledgeth to himselfe his vnwoorthinesse , & indeuoureth by his déedes to become worthie of such praise . And if flatterie were a fault , discréete fathers and schoolemaisters would not vse it towards yong children , who notwithstanding they do not speake , reade , write , sing or daunce , or any such like , exactly and perfectly , yet their fathers or maisters cease not greatly to extol that which they doe , to the ende to incourage them to goe forward from good to better . You sée also , that nature hath planted a certaine kinde of fawning flatterie , euen in the hearts of litle infants , who runne and imbrace , & kisse their parents and friends , when they woulde obtaine any thing at their hands : yea and hath taught it vnto beggers , who to haue our a●mes , importune and flatter vs with faire wordes , and pitiful spéeches . Moreouer , consider these sine Oratours what glauering spéeches they vse , and howe they teach men to insinuate , & by coloured wordes to créepe into mens boosomes , and to winne the fauour of Princes & Magistrates . Neither wil I omit the example of politike louers , who to winne the good will of their beloued , terme her both in talke and letters , sometime Mistresse , sometyme the heart of their life , sometime their soule , sometime their hope with such like flattering names . Yea , they will not sticke to sende her to Paradise , giuing her the tytle of a Goddesse , and calling her beautie Angelicall and diuine : her téeth Perles , her lippes Corall , her hands Iuory , and as the Poet sayth , Her heires are glistering Golde , Her face the driuen snowe : Her lids are of Hebene tree , Her eyes two Starres doe showe .

The worlde ( to make it short , ) is full of flatterie , and is maintayned by flatterie , and at this day it is more in fashion then picked beardes , or great ruffes . You sée howe all persons , to the intent to auoide contention , and to bee acceptable in companie , sooth one an other , not onely by speaking , but by holding their peace , and séeming to consent to other mens sayings . In déedes likewise double diligence is often vsed , as , though wée sée the garmentes of our maister or friend verie cleane without spot or mote , yet to picke vs a thanke , wée will not sticke to rubbe and wype them with the lappe of our cloake , as if there were dust or durt vppon th●m . Againe , there are some who whyle others speake , though they giue no care at all vnto them , yet they nodde their heads , and abase their eyes , and with signes séeme to holde vpp their yeas and nayes , which is nothing else but méere flatterie . You know also that we naturally hate cauillers and Sophists , who at euery woorde wil ouerthwart vs , and as they say , séeke knottes in Bulrushes : and howe on the other side those , which séeme to consent to our sayings , eyther in wordes or iesture , wée repute them for our friendes , wee beare them great affection , and loue to bée in their company , taking their flatterie in stéede of curtesie and good will . In so muche that we count him eyther enuious or proude , whiche doeth not sooth vs in all thinges : and so greate is our vaineglorie , that when men commende vs , though wee thinke it farre aboue our desert , yet wée attribute it rather to the great abundance of good will , then to the fraude of flatterie . You shall neuer heare any giue the lie to an other for prayses , which hée shall wrongly and falsely slaunder him withall , but béeing puffed vp with pride and vainglorie , with a mery looke , hée maketh answere , The good will , which you beare mée , causeth you to say so . Therefore not without reason , a certaine Flatterer ( being aduised to speake the truth ) answered in déed , A man ought to speake the trueth to him that will heare it : but who is hée ? But neuerthelesse take this with you , that as trueth getteth hatred , so flatterie winneth loue , and bréedeth good blood , in so much that hée , which should take flattery out of the worlde , shoulde take away al humanitie and curtesie , For then we should not salute him whom we take to be our enemy , wheras now we sée , that he biddeth vs good morrowe with his mouth , which wisheth vs much sorowe in his heart . But what will you haue a man doe ? * We must by their example giue them mery lookes , and fleer in their faces : we must play the Foxe with Foxes , & delude art , with art . * And as it is a fault stifly to stand in contention with ones friend , so is it a vertue to know how to giue place & yeld in giuing him the vpper hand . Like as the wyly Anichin did in Boccace , who suffering a Gentlewoman to mate him at chests , therby made him selfe her mate at better sport . * By these reasons therefore I conclude , that to winne fauour , & happily to atchiue our purposes , we must alwaies haue praysing and pleasing wordes in our mouth , * and wée must count it commendable to extol both by woords & signes the dooinges of others , and to giue them tha● which euerie one gapeth after .

Annib.

You haue very wittily commended & set foorth flattery , but for that I am altogether different in opinion from you , because I will not be thought a Flatterer , I wil oppose my self against the reasons which you haue alleged . And first I say vnto you , that men for the most part , are Flatterers of themselues , making themselues beléeue they are that , which they are not . * With which folly Princes are oft times blinded , like as Domitian was , who was neither afeard nor ashamed to cause him selfe to be called Lorde and God . Of whom a flatterer writeth these wordes to his glorie , but to his owne shame , The Edict of our Lorde and God . Likewise Alexander suffering this madnesse to enter into his head , thought it not enough to be a man and a King , and to haue the title of great : but he would on Gods name , be called the sonne of Iupiter , neither was he wel pleased with those which did not sooth him in it . Whereof his mother complained , saying , Hée woulde bring her into disgrace with Iuno , for making her a Cucqueane . But at this diuinitie a certaine Philosopher , who had no skill in flattering , made a scoffe , who séeing his Phisition in his sicknesse prepare for the recouery of his health a certaine supping or broth , sayde , Our God hath put the hope of his health in a messe of broth : so that those whiche loue them selues , so without measure , * willingly giue eare to flatterers , of whom they thinke they are praysed , when in trueth they are but flattered . And therefore no meruayle though flatterers are so acceptable . Yet notwithstanding , men of discretion , which knowe them selues and their desertes , though naturally they are desirous of prayse , yet they loue not to be flattered , or praysed without cause : for so much as false prayse is naught els but mockerie , and therefore I thinke you not so gréedie of glorie , that if in the recitall of your prayses I should intermedle any thing which were not true , you would can mée any great thanke for it , but would blame mée either in woordes openly , or in your heart secretly .

Guaz.

Sée howe you are wounded with your owne weapon , for in commending me for one who like not to bée commended aboue my deseruing , you attribute a vertue vnto me which is not in mée , and shewe your selfe a flatterer , and a flouter .

Annib.

You are deceiued , and it is you your selfe that haue receiued the wounde : for hauing alreadie sayde , that if a flatterer prayse you , you will not take him for a flatterer towardes you , and nowe not allowing me to attribute vnto you a vertue , which you déeme your selfe to haue , you are contrary to your selfe , and make me appeare a true dealer , and no flatterer . Besides that , when I say , I take you to be such a one that séeketh not prayse without desert , this is no commendation , but rather a good opinion that I haue of you : This were a commendation , if I did affirme absolutely that you were suche a one as woulde giue no eare to flatterers . Wherefore my woordes hauing no signification of prayse , they can not receiue any interpretation or suspition of flatterie . Nowe following our purpose , I say againe , That a wise man doeth neuer agrée to the false prayses of flatterers , who resemble altogether the Fishe Polypus : for as that Fishe chaungeth colour according to the obiect that it incountreth , so they alter their opinions according to the appetie of the hearers : and they are termed by an auncient Authour enemylike friendes , for vnder their pleasaunt sugred woordes , they kéepe hidden a bitter venomous meaning , * in like manner as the hooke is hidden vnder the bayte , or the Serpent amongest the flowers : Neither are they vnlike the Butcher who claweth the Hogge with his hande , to the intent to come conueniently to laye his Béetle vppon his pate . Neither is it to bée saide , that flatterie woorketh any good , for that a man commended without cause , indeuoureth to deserue it : for a cunning flatterer , setteth the garmentes so artificially vppon the backe of him whom hée disguiseth withall , that the seames shall not bée séene : and betaketh him selfe in suche sorte to thinges like to bée true , that hée maketh them taken for true in déede . And albeit some famous writers haue intreated of the meanes to discerne a friend from a flatterer , yet is it in my opinion verie harde ( that I may not say impossible ) to attaine to that knowledge , as well for that the worlde is full of these tame beastes , as also for that it is harde to discerne the euill which resembleth the good . And therefore it was well sayde of a wise man , That as the Woolfe is like to the Dogge , so is the flatterer to the friend : and that wée must take héede to mistake , least thinking to set our selues in the kéeping of Dogges , wée fall into the deuouring of Wolues . But be it so , that you féele the smell of false praise , yet notwithstanding you shall not féele in your selfe that remorse and desire of deserte , which you speake of : for this false prayse hath a showe of trueth , and is bestowed vpon you as due and deserued . I come nowe to the example of parentes , who as you say , flatter their children , to incourage them to vertue , and of children , who on the other side flatter their parentes , to wring some thing from them : and I say vnto you , That these twoo cases differ . The first is not in trueth flatterie , for that there is no deceit in it .

Guaz.

Doe you not deceiue a childe , when he hath lept but a litle way , and you tell him hée hath leapt excellently wel ?

Annib.

It is a good kinde of deceit which tendeth to a good ende , and which is profitable to the partie deceiued , as wée Phisitions deceiue sometime our Patients , in giuing them the iuyce of Pomegranates in stéede of wine .

Guaz.

Descend to the other example of children , which flatter their parentes to get money , or something els .

Annib.

That if I be not deceiued , requireth more déepe consideration : and we must first vnderstande , that some to get fauour , vse to vphold and extoll whatsoeuer others shall say , without gainsaying any thing : some on the contrary , fall to contention continually , and crosse other mens sayinges , and these two extréemes are naught , betwéene which thereto lieth a way , which those kéepe , who * will neither altogether sooth , neither altogether thwart , but * in an honest sort knowe howe to allowe , or disallowe the sayinges of others in time and place , as it becommeth an honest man to doe . Next , wée must note , that those who holde vp euerie ones yeas and nayes , only to the intent to delight , ought to be called iesters , but when they doe it for their aduauntage , they are without question flatterers . And according to this distinction , children , which imbrace their parentes to get something from them , are to be termed flatterers : but in this case , wée haue further to consider , that children can not giue prayse , or shewe loue to their parentes , that may surmount their naturall and bounden duetie , or that may be more then their parentes thinke they haue merited .

Guaz.

Yea mary , but it is a common saying , That hée which maketh more of thee then hée was woont , either hath coosoned thée alreadie , or els goeth about to coosen thée . And parentes are not so blinde , but that they sée in this case the subtletie and craft of their children .

Annib.

They doe not only perceiue it , but also conceiue well of it , and doe not count it craft as you doe , but rather a thing commendable , for that they sée their children therein to followe nature as their Mistresse , which teacheth vs to humble our selues in our néede , and to craue of others by déedes sounding foorth their prayse , and setting foorth our affection towardes them , and to know that hée which wil haue , must aske , and he which wil enter into the house , must first knocke at the gate . And albeit we ought at all times to giue prayses to our heauenly father , yet wée are most stirred theretoo , both with tongue and hearte , when wée are desirous to obtaine any thing at his handes . And to appease his wrath , wée call him not iust , but make mention of his clemency and mercy , whereof wée stande in néede . Whereof , according to this consideration , we may rightly conclude , that suche manner of déedes ought not to runne vnder the name of flatterie , and that infantes , no nor children of discretion , can not ( though they would ) vse flatterie towardes their parentes . Which Pittacus one of the seuen wise men of Greece plainely shewed , saying , Neuer be afeard to bee counted a flatterer of thy father . And touching the example of the poore which begge almes with glauering woordes . I answere , that necessitie hath no lawe : and if to auoyde hunger , in some countries theft bee suffered , muche more ought flatterie to bee borne withall . And besides , I thinke that it is not properly to bée called flatterie : for that a Flatterer doeth not vse openlye to shewe his néede , but cunningly laboureth to mooue men to extende their liberalitie towardes him . And by the selfe same reason , I mainteine the cause of the Oratour , who craueth openly of the Prince or Iudge , that which hee desireth to obteine : neither ought hee any more to bée blamed , then hée which saith , take heede to thy selfe , for I meane to strike thée . For as this same manifesteth his intent , and giueth his aduersary leasure to prepare to defende himselfe : so the Oratour entreth not into the fielde , but that the iudge first knoweth the request hee is to make , and bethinketh him of the meanes which shall bee vsed to sounde his opinion . There remaineth nowe no more but the last example of louers , who I am content to confesse vnto you , are in déede no better then flatterers . For a greater man then my selfe confesseth as much , writing , that if their beloued bée flat nosed , they tearme her amiable : if hauked , they call her Princely : if shée bée browne , they count her manly : if white , heauenly . But this is not to bée maruelled at , séeing louers are both lawlesse , and witlesse , and that in their heartes as our Poet saith : The senses beare the sway , and reason is subdued .

And as the louer flattereth his Mistresse , so she flattereth her selfe , for that there is no woman so deformed , who hearing herself called bewtiful , beléeueth it not , or at least thinketh not to bée estéemed for such of her louer . And as the Crowe to giue credite and consent to the prayses which the Foxe gaue him , let the pray fall foorth of his mouth : so many vnfortunate women haue felt the euill which commeth of flatterie , for that by the breath of prayses , as a Feather in the wind , they haue suffered themselues to be lifted so high , that being not able there to sustaine them selues , they haue falne to the grounde , and in the fall haue giuen their honor such a foyle , that of Mistresses , they haue become seruantes . Nowe touching that point of ciuilitie and curtesie , where you say wee salute those who are our enimies , I say that this sentence is most true ; that we must not take for Doues all that say Peace bee vnto you , but those ought to bée termed dissemblers , rather then flatterers .

Guaz.

In my minde , you giue diuers names to one selfe thing , for so much as flatterie is neuer without faigning .

Annib.

There is as muche difference betwéene those two , as betwéene the generall and the speciall . For it is true that hée which flattereth , faigneth : but not on the contrary . And to explane it vnto you , beholde a fencer , who making at his enimies head , striketh him on the legge , or some where els : you may well say that this fellowe dissembleth , but not that hée flattereth . And valiant Captaines also , doe they not deceiue the enimie , when they make a shewe to goe one way , and then take another ? and are not victories wonne as wel by Stratagemes and policies of warre , as by force of armes ? which kinde of counterfeiting is not blameable , but rather commendable . And not only amongst enimies , but amongest friendes and acquaintance , colourable dealing is tollerable , in thinges which are not preiudiciall vnto them . As if I bée requested to goe sée some Comedy , or some Play , or some such like thing , & that I haue no minde to goe thither , I will make as though I were yll at ease : or if I would not bée knowne by night , I will disguyse my selfe in some sort . You sée then , that dissembling stretcheth to many things , and to diuers endes , and that flattery is more strict , and conteined vnder dissimulacion , as the speciall vnder his generall . Wherefore I conclude , that as it is not lawefull to dissemble in flattering , for that it is not hurtfull to him towardes whom it is vsed , so is it permitted ( neither can it bée saide to bée a faulte ) to dissemble without harme , & without intent to hurt another . I graunt well , that hee which maketh a shewe to loue one , to the intent to deceiue him , or do him wrong , is much too blame , and that the Philosopher counteth him worse then a forger of monie , for that there can bée no friendship , where there is counterfeiting . But if for ciuilitie and good manner sake , I salute one whom I am acquainted withall , without shewing any affection towardes him , I ought not therefore to be called a dissembler ▪ for that I am mooued to do him honour , rather in way of curtesie , then of good wil. Besides , you knowe that the worlde is full of naughtie men , whom wée iustly hate for their imperfections : but it is not good to giue them to vnderstande what yll will wée beare them . And bethinke your selfe héerein , that many are beloued which are not honoured , as children , who are loued , not honoured of their parents : and contrariwise many are honored , which are not loued , as some Princes , not well liked of their subiects , or some Magistrates , which are honoured , but not loued of the people : And therefore wée cannot oftentimes ; nor ought not to faile in ciuilitie and curtesie , in respect only of our owne duetie . For wée are bound to * resalute those which salute vs , bée they our inferiours or equals : If they be princes or magistrates , or our superiours , wée ought to doe them honour for the reuerence due to their estate , if not for affection . I thinke I haue sufficiently shewed the difference betwéene faining , and flattering . Now I say againe , returning to flatterers , that they are men of most vile and naughtie nature . And though it bée a harde matter , as wée haue saide already , to discerne a friende from a flatterer , yet wée must note , that commonly the greater are flattered by the lesser , and the more they are in prosperitie , the more they are beset with flattterers : who alwaies make their repaire thither where profite is to bée reaped . Whereof it commeth that Princes are euer besieged by these euill spirites : wherevpon Carneades vsed to say , that Princes sonnes neuer learne to doe any thing well , but only to ryde , for that their gouernours and teachers séeke to please them , and make them beléeue they are sufficiently séene in thinges whereof they haue no skill at all , which happeneth not in ryding their horses , for the horse , which is no flatterer , and which maketh no more account of the great then of the smal . throweth them to the ground , if they cannot sitte fast in the sadle . And therfore we must beware of such persons , both for that they are hurtful to vs , & because god is displeased with them . And I am in doubt whether bée the greater offence of him that slaunderously reproueth the good , or of him that flatteringly commendeth the euill . I remember I haue learned long since , that God is gréeuously offended to heare one either like to himself discommended , or vnlike , commended : & no doubt , but it is a great fault , through flatterie to commende for one thing , for which hée ought of right to bée reproued : which is signified vnto vs by the sentence . Woe bee vnto you which call the euill good : These flatterers are resembled to those which put a pillow vnder our heads , and delicate & soft Feathers vnder our bodies to make vs sléepe . Likewise those are in great fault which flatter of purpose to hurt , like as Iudas did . And therefore it is written , That it is better to bée beaten of ones friende , then kissed of his eninimie , to wit , a flatterer : and for the conclusion , to commende that in one which is euill , is the déede of a deceiuer , and a very kinde of treason . * And therefore the Emperour Sigismund is worthie commendation , who hearing a certaine shamelesse fellowe call him God , vp with his fist , and gaue him a boxe on the eare , and when hée saide , why doest thou strike mée Emperour ? Hée answered , why doest thou bite mee flatterer ? *

Guaz.

For somuch as you haue plainely shewed vnto mée howe hatefull and hurtful these flatterers are , I thinke good they were scored vp amongst the Intollerable .

* Annib.

Nay , let vs set them euen chéeke by chéeke by the euill tongued , vpon the seate of the tollerable : and taking both of them as friendes , let vs take héed of them as enimies : and put vpon our head a Helmet to defende our eares from their perillous spéeches , remembring that he which willingly listeneth to flatterers , is like to the sheepe that giueth the woolf suck : or to him which leadeth by the hand another , who setteth his foote before him to giue him a fall . And when you perceiue these glosing merchants to prayse you , and extoll you to the skies , desire them of curtesie to let you remaine on earth , saying vnto them , that if you stand in néede of praise , you will praise your selfe : or els doe as a certaine Gentleman my friende did , who hauing a greate while , and with great patience giuen eare , to a flatterer which had commended him aboue the Moone , saide vnto him in the end , I know not what to doe with these praises , for if I reiect them , I shal accuse you of flatterie , & if I accept them , I shall shewe my selfe desirous of vaine glory : therefore like good fellowes let vs part them , giue mée the one halfe , take the other to your selfe .

Guaz.

But in discretion the Gentleman ought not to haue taken halfe , but to haue forsaken all .

Annib.

Nay by your leaue , hée shewed great discretion in it , for flattery beeing alwayes mixed with some parte of trueth , hée was wise to accept the trueth , and leaue the lyes to the flatterer .

* Guaz.

I like your opinion well touching the repulse wée ought to giue to suche counterfaite praises , but in this point there commeth to my minde a doubt , if I , mooued by the good wil I beare you , and hauing fit occasion ministred , giue vnto you in your presence true and due praise , which you haue worthily deserued for some déede of yours , whether it shal bee your part to reiect it , or passe it ouer with silence .

Annib.

For that silence woulde bée a signe of disdainfulnesse or lightnesse . I either with Christian humilitie would answere you , in referring those praises to God as occasion of all good , or else with a Morall modestie , I woulde séeke somewhat to extenuate my glory , & make you or some other partaker of those praises . In like manner , as Pyrrhus that great Captaine did , who beeing returned from warre with spéedy and prosperous victorie , and hearing his souldiers call him a couragious eagle : answered , If I be an eagle , you are the cause of it , for that with your armes and weapons as it were with feathers you haue vpholden and susteined mée . * But it is time to goe out of the conuersation of flatterers , and to conclude , that hée is happy , which neither flattereth other , nor suffereth himselfe to bée flattered by others : which deceiueth not , nor is deceiued : whiche neither doeth yll , nor suffereth yll to bée done to him .

Guaz.

For so much as the friend , and the flatterer haue so great conformitie together , that hardly one can bée knowne from the other , I woulde gladly haue you instruct mée howe I ought to behaue my selfe not to bée reputed a flatterer .

Annib.

You must obserue therein two things : the one , neuer to praise a man in his presence , a fault that fewe can take héede of , not remembring the saying of the Gréeke Poet : Hee which speaketh ill of mee behinde my backe , doeth mee no wrong , hee which speaketh well of me before my face , reprocheth mee . But for that there are some whiche will thinke you eyther proude or enuious , if you praise them not , the other thing to bée obserued , you must take with them another course , which is , to imitate the dogge of Aegypt , which drinketh at the riuer of Nyle , and then runneth his way : so you must séeme to acknowledge their deserts , & that you wil not vtter their praises in their presence , for feare to bee thought to flatter them , leauing neuerthelesse this little Suger in their mouth .

Guaz.

Haue you any other persons of the ranke of the tollerable , which are neither to bée desired nor auoyded .

Annib.

I haue saide vnto you alredy , that to the vice of flatterie , gainesaying is opposed , and therefore I thinke good wée speake of these contentious fellowes , whiche obstinately withstand the opinions of other , and wil neuer leaue till they haue the last woorde , not waying the dislyking or displeasure of others .

Guaz.

Albeit I cannot abide the qualities and company of such manner of men , yet I remember I haue hearde a vertuous and noble Gentleman to make good account of them , saying , That those are indued with excellent wittes , which can maintayne their priuate opinions against the common opinion of all : and that wée hearken vnto them with more attention and admiration . And in good sooth , if you shoulde with a long discourse prooue vnto mée that the Sunne is cléere and hot , you woulde make mée haue no great lyst to listen vnto you , for that you shoulde tell mée nothing , but that which I knowe before : but if you will make good that it is obscure and colde , O howe you woulde stirre vp my spirites , and make mée attentiue to heare you . It was therefore , that a certaine Philosopher hearing that there was one preparing himselfe to make a speache , in the praise of Hercules , answered , Why ? who discommendeth him ? Beholde on the contrarie , with howe great pleasure and admiration wée reade the Paradoxes of diuers wittie and learned writers , specially the pleasant pamphlets made in praise of the plague , and of the French poxe . And if you replie , that this belongeth rather to a fantasticall Poet , then to a graue authour , I woulde haue you consider , in what estimation the Philosopher Fauorine is , onely for the fame hee hath woone , for extolling , with many and singuler praises , the quarterne Ague : which notwithstanding the Frenchmen wishe to their enimies , as the greatest euill which may befall them . And therfore I am of opinion , that in things of most difficultie , consisteth most excellencie and admiration . And I sée you Philosophers dispute and argue one against another , and holde singuler opinions farre from the trueth : so that the Gentleman of whom I spake euen now , would place these men rather amongst the desirable , then the tollerable .

Annib.

I thinke good that whom you haue nowe named , should bée put in the rowe of the desirable and commendable , which deserue not the name of contentious : for though they swarue from the trueth , yet they haue some shew of reason in their talke , and besides , they do not thinke what they say , doing it to no other ende , but to shewe their sharpe and good wit , not that they haue conceiued any such opinion in themselues ▪ so that it were great folly to thinke that Fauorine was desirous to haue the quarterne Ague , and those other writers the Plague . But those whom I call contentious and ouerthwarters , are for the most parte grosse headed fellowes : and it is an olde saying , that the vice of contradiction is proper to men of small discretion : who oppugne the trueth , either of ignorance , or of obstinacie : and they are like to Heretikes , who being conuicted by inuincible reasons , yet will yéelde nothing at all , but reply still to the contrarie . Moreouer , these contentious companions loue to bée doeing with euerie one , and yet still goe by the worse : and when they are able to mainteine Argument no longer by any reason , they enter into a chafe , and séeke to get the vpper hande by outcries , swearing , threatning , and arrogant demeanour . And some time it happeneth that they méete with men of like nature , whereby euen for very trifles they fall to dyre debate and strife . Touching that you alledge afterwardes of Philosophers , I answers you , that it is not only laweful and méete for them to dispute , but also for all other men , when they enter into reasoning amongest themselues , and are of contrary opinions : and he deserueth greatest praise , which defendeth the hardest part , and though they disagrée in wordes , yet they disagrée not in loue and mutuall goodwill , but séeke with one accord the trueth : not vnlyke to those which make Cordes , who though they winde and twist one contrarie to the other , yet they thereby accomplishe the worke they take in hande . But yet disputations haue their boundes and limites prescribed , which it is not lawful to passe without loosing the name of a Disputer , & getting the title of contentious caueling Sophisters , who many times thereby come to mischiefe , and by being too earnest in contrarying , haue béen distraught of their right vnderstanding . And as things , by making them too thinne and fine , are soone broken , so by too much contention , the trueth is made intricate and doubtfull . And therefore those are to bée called contencious , who not of purpose to dispute or exercise their wit , but of a contemptuous arrogancie , hold argumentes not only repugnant to the trueth , but altogether dissonant from reason .

Guaz.

What doe you take to bée the occasion of this fault ?

Annib.

Marry a mother with her two children , to wit , ignorance with selfe loue , and vaine perswasion : whereof it commeth , that those which knowe nothing , thinke they know all thinges , and holde their ignorance for wisedome .

Guaz.

In déede the first Chapter of fooles , is to estéeme themselues wise .

Annib.

You knowe it is the easiest thing in the worlde , for a man to deceiue himselfe : but the wise man admonisheth vs , not to bée wise in our owne conceite , for that such wisedome is called diuelish : and verily hée which knoweth most , taketh vpon him least , and yéeldeth to reason . And therefore no maruell though the ignoraunt people bee full of contention . Wee will then conclude , that to reason without reason , is to take paines to make himselfe euyll thought of , and that these caueling quarellous merchantes are greatly to be blamed , notwithstanding we must be faine to beare with them .

Guaz.

As you haue shewed the way howe wée may defend our selues against slaunderers & flatterers , so I wold haue you shew your mind how wée should behaue ourselues with these ouerthwart persons .

Annib.

When you perceiue your selfe to preuaile nothing by reasoning with your friende , & that there is doubt of some disorder , you ought rather to bowe then to breake , féeding his humour , if it bée not in such a case as silence may bréede greater offence . For when a man forsaketh reason , and suffereth himselfe to bée ouercome with anger , it is our parts wisely to beare with his imperfection , according to the Prouerbe , Cut not the fire with the yron : and we must permit sometimes prudencie , to giue place to timeritie .

Guaz.

I knowe a Gentleman , who if hée chaunce to fall in companie with one of these obstinate fellowes , rather then hée will stande in contention with him , vseth to say : Sir wée will neuer striue about the matter , I am content it shal be as you say . And as one of them asked him , whiche eye of the right , or of the left , was able to discern a thing furthest : to take from him all occasion of contention , he answered foorthwith , which it shall please you .

Annib.

Such answeres , if they bée made in gentle maner , without scoffing , they are very conuenient , and they are of force to make the obstinate acknoweledge his fault .

Guaz.

Doe you not thinke wée haue spoken enough of these manner of men ?

Annib.

I thinke wée may couple with these , some other troublesome fellowes , who offend , not by ignorance , but sharpen their wittes onely to prouoke others , who vpon euery worde will make a Comentarie , and lye in waite to take others in a trippe in that they shall say : This fault is peculiar to certaine schoolemaisters , and other professours of learning , who will oft times shape very newe founde answeres , and nowe and then propose such doubtfull doubtes , that are enough to make a dogge runne a myle without looking behinde him . But sometime they méete with mates that dresse them in their kinde , and yéelde them the honour which is due vnto them . Like as a poore craftie clowne serued his sonne , who about euery worde , woulde bée arguing with him , for hauing one day nothing but foure egges vpon the table for their dinner . The young gentleman ( forsooth ) to shewe his wit , would néedes vndertake to prooue that there were vii . for that the iii. is contained in the number of foure , and iiij . and iij. make vij . The father , to auoyd strife , tooke the iiij . egges , saying : I wil eate these , & take you the other iij.

Guaz.

What resteth now to bée spoken of ?

Annib.

We haue now to speake of lyers , who swarue from the trueth , for another purpose , and in other sort then the contentious doe . And first and formost , lyars are flatterers , dissemblers , boasters , & vaine glorious , neuer ceassing to set foorth their owne praises , enterlacing lyes amongest them : a fault though not great , yet which greatly misliketh vs . For there is nothing spites vs more , then to heare a man commend himselfe .

Guaz.

Those are tearmed houshold witnesses , who perhaps praise themselues , for lacke of good neighbours .

Annib.

They should do better to spend that time , which they imploy in praising , or ( to say more truely ) in blaming themselues , in getting , by their commendable déedes , true praise , which onely procéedeth from praise worthie persons . But they are so farre in loue with themselues , that they are nothing set by of others : forgetting the saying , That hée which washeth his mouth with his owne praise , soyleth himselfe with the suddes that come of it : and , that praise in a mans owne mouth , is spilt . But as the fault of these vaine speakers is light , when it hurteth no body , so it is gréeuous and haynous , when it is preiudiciall to others . And amongst many examples which might bée alleaged , the wickednesse of those is not to bée concealed , which make boast of their worthie conquestes in loue matters , bewraying the frailenesse of some women , to whom they haue promised secresie by a thousand false othes .

Which afterwardes the windes , disperse amid the ayre ▪ Guaz.

The othes of louers , carry as much credite as the vowes of Mariners . But what think you of others , who falsly make their vaunt to haue had the vse of that woman , to whom they neuer in their liues spake worde : and séeke to spot her with reproch , in such sort , as in old time false the accuserers of innocent Susanna did .

Annib.

Those which blowe foorth such blastes , deserue to haue their winde stopt with a halter : and those deserue litle lesse , which wil lightly beléeue such lewde tales , and report them again , in such sort , that in short space a most honest woman shal be most wrongfully taken of the people for a common harlot , I leaue it vnto you to thinke what a harts grief it is to her to be so vniustly slaundered . Let vs therfore conclude , that all lyes , which turne to the hurt or dishonour of others , are diuelish and detestable .

Guaz.

I cannot for my part away with the company of those other lyars , which at no time tell trueth , though it turne not to the hurt of any .

Annib.

You haue reason , for as he , which plainly telleth the trueth , sheweth himself to be an honest man , & of noble condition : so he which lieth , doth the act of a slaue , & of a disloyal , vniust , & vndiscrete person . * And therfore wise men ought to print in their heart the saying of Pithagoras , who being demaunded when men did any thing which might make them like to God : answered , when they tell the trueth . * And if you marke well the nature of lyers , you shall finde them to bée impudent , and without shame , and therefore well saide the Philosopher , That iustice resembled a pure virgin , for that the puritie therof is spotted by leasings . And though lying bée vnséemely for euery man , yet is it more tollerable in one of base calling , and who is driuen thereto of necessitie : And therefore in holy Scripture , a riche man being a lyar is greatly reproued .

Guaz.

There are diuers which thinke to get the name of pleasant conceited fellowes , by telling some monstrous strange tale , to make the hearers merie , or cause them to maruell , and craue the Poets priuiledge , to vse the figure Hyperbole at their pleasure . Like as hée , which tolde that going a hunting , hée found a Boore so olde , that hée was become starke blinde , and that another young Boore for very compassion , put his taile into the olde ones mouth , & so lead him out to féede : Now hée shooting at them , cut of the young Boores taile , which hung still in the old Boores mouth , and running quickly , tooke the taile in his hand , and brought the poore Boore by a long way euen vnto the Citie , thinking stil that his fellowe had lead him .

Annib.

I thinke it troubled him more to tell this tale , then to leade the Boore ?

Guaz.

These felowes perswade themselues so earnestly to beléeue a lye , that they woulde haue you beleeue it too , and if you doe not , they thinke you misuse them .

Annib.

It is well doone not to beléeue them , but they do vs wrong to force vs to beléeue that which is false , which is nothing els but to giue vs a gudgin , and floute vs like credulous fooles , but in the end they doe penance for their fault , for being once knowne for cogging and lying mates , they are neuer after credited , though they tell the trueth , which this saying sheweth .

The Liar neuer is beleeued , although an oth he take , the honest euer is beleeued , although a lye he make .

I denie not , but that it is commendable to coyne a lye at sometime , and in some place , so that it tend to some honest ende .

Guaz.

There commeth to my mind , touching these kindes of lyes , a pleasant example , happened in the Court , where I knewe a Princes sonne , being about twelue yéeres old , who in behauiour and good conditions surpassed al other his equals in the Court , but hée had one childishe fault , which neither by admonishing , neither by reprehending , neither by threatning , hée coulde bée made to leaue . Which was this , Hée woulde through negligence suffer his nose alwaies to be sneueled , & tooke no care to wype it : while his gouerner tooke paines to amend this fault , there commeth on a time to this child , to craue his deuotion , a poore old man , whose nose by some infirmitie was become meruellous great , deformed , ful of pimples , precious , & monstrous : the childe with a certain feare mixed with compassion , was much mooued at it , whervpon his discrete gouernour began to say vnto him , that hée had knowne that poore man a long time , and remembred hée had séene him in his youth with a little nose , well fashioned and sound , but that afterwarde the sneuil and filth for want of wyping and making it cleane had brought it into that case . The childe was put into such a feare by these words , that hee began foorthwith to spit , and to blowe and wype his nose in such sort , that hée neuer after néeded to bee put in minde of it . And therefore this lye was profitable to the Prince , and commendable for the gouernour .

Annib.

It is very true : and as suche lyars are to bée praised , so the other are to bée blamed , and to bée registred amongest those which are neither to bée desired nor auoided . Besides , there are certain curious felowes to be discommended , which trouble euerie one in vsing alwaies this worde Wherfore , being desirous to enter too farre into other mens matters , which is perchaunce a fault greater then it is taken for : for there is neuer any curious person , but hée is likewise malicious , and besides , ouer talkatiue , playing the tale bearer from one to another , and therefore the Poet blameth him which is inquisitiue of that hée hath nothing to doe withall .

Guaz.

As I remember I haue read of one , who carying a present vnder his cloke , and béeing asked what hée caryed there : answered , Doe you not sée howe it is of purpose couered , for feare least you shoulde knowe it ?

Annib.

I remember I haue read the same , and another like thing of king Antigonus , who passing by his armie , entered the Tent of Antagoras the Poet , and hauing founde him seethyng certaine fi●hes , saide vnto him : Doe you thinke that Homer medled with the séething of fishes while hée wrote the déedes of Agamemnon ? To whom the Poet answered , Thinke you that Agamemnon , buzied about the execution of his enterprises , was curious to knowe whether there were any sodde fishe in his Campe ? But if curiositie bée blameable in worldly affaires , it is detestable in matters of religion : and therefore wée are admonished not to séeke to knowe thinges which belong not to vs to knowe . Nowe as the curious are neither to bée desired nor auoyded , so ought wée to account of the ambitions .

Guaz.

Your opinion is then , as farre as I sée , that ambition bringeth foorth euill effectes ?

Annib.

Why , who knoweth not that .

Guaz.

Mary , I for my part sée not howe it worketh other then good : for that it wakeneth drowsie spirites , driueth away slouthfulnesse , and fearefulnesse , styrreth vp the minde to the vnderstanding of commendable thinges , and to the executing of couragious enterprises , and heaueth those that followe it , to the high degrée of dignitie and honour .

Annib

So long as a man passeth not those bounds , he ought not to bée tearmed ambitious , but couragious , for so much as these same are works commendable , and vertues : but that can not be saide of those which procéede naturally of ambition , which altogether bereaueth them of rest , which set no staye to their restlesse desires : which filleth them full of pensiue care , blindeth their vnderstanding , rayseth them aloft , to the intent to throw them downe headlong , to breake their neckes , and bring them to destruction . And therevpon it is saide , that Lucifer through pride and ambition fell from heauen , desiring rather to commaunde , then obey . And it is saide by an other , That ambition is the crosse and torment of the ambitious . And therefore when I saide that ambition is the cause of many abuses , I ment not those men , which knowing their owne valour , aspire to high enterprises and honours , which by the instinct of nature we all couet : for that honour is the rewarde of vertue , and counted a diuine thing . But my meaning is of the ambitious , who without taking any paine , without doing any thing méete for a noble minde , and without any foundation of deserte , séeke in companie to goe before others , and to be placed aboue others .

Guaz.

Those in trueth are to be detested , and I know some of them , who * at the entring in at the dore , or at the sitting downe at the table , make hast to set their foote before others , and are verie sorie when others vsurpe ouer them that foolishe preeminence : not knowing that the place neither giueth nor taketh away vertue .

Annib.

Those which doe so , perceiue them selues litle accounted of , and perchaunce knowe verie well that no bodie will say vnto them , I pray you sir , goe before . But it is great glorie , and a signe of great desert , when that honour is done to one without striuing for it , and it is most certaine , that he which setting aside all ambition , humbleth him selfe beneath others , is of best estimation , and of best education . But women fall chiefely into this vanitie , and héerevpon there often ariseth amongest them the best sport in the worlds , for none of them béeing willing to giue place , and euerie one of them being ready to take place , they occupie the way and the vpper roomes as it were by force : and withall , you shal often heare amongst them one say , my husband is a Doctour , an other , mine is a Gentleman , an other , I am descended from the Troyans , an other maketh vaunt of her dowry and her iewels , wherwith shee boasteth her selfe to be able to buy the other out of house and home , in such sorte , that if the husbandes fall to deale in these quarrelles , they will neuer be decided or determined without blowes .

Guaz.

And what thinke you of the ambition of those men who are neuer mery , nor in any countenance , but when they haue a great traine of seruing men at their tayle : and if they chaunce to want them , suche is their folly , ( their fansie I shoulde say ) that they will not stirre foorth of their doores .

Annib.

That kinde of ambition is common to Asses , who in like case will not goe before , if they haue none to followe them . Of the number of the ambitious , are the haughtie and proude , whose company is wonderfull hatefull , and contrarie to our nature , whereto humanitie and curtesie is most agreeable . And in my fansie , such people may bée resembled to tyrantes , which care not though they be hated , so that they may be feared . And therefore this sort of persons neuer loue to humble them selues , fearing that if they shoulde shewe them selues good fellowes , and become mates for euerie man , they should growe into contempt , so that their reputation thereby might be diminished . But though these fellowes take bigly vpon them , and are puft vp with pride , yet assure your selfe , that their heartes are filled full rather with winde then worthinesse .

Guaz.

O howe these glorious fellowes are hated of the Frenchmen . Which belike is the cause that they can not brooke the Spaniardes , who are counted verie proude and loftie , especially of those who are not thorowly acquainted with them . Which I speake , for that I haue been in company with some of them , who in shew haue séemed very loftie , and yet in déede haue been verie lowly .

Annib.

It may be , that the Spaniardes likewise will not like of the Frenchmen , for their easie acquaintance and sodaine familiaritie . And in my opinion , betwéene these two extremities , our nation kéepeth the meane , where you shall commonly sée ioyned together , a graue kinde of curtesie , and a curteous kinde of grauitie , but those whom I terme proud and high minded , offende both in shewe and in their doings , and they stand alwayes vpon their Pantofles , despising euerie one , and desiring to bee honoured of euerie one . Neither must we looke to liue familiarly with them , but humbly to doe honour vnto them , and to offer vp incense vnto them , as it were to the halowed Alters : so that it is no meruayle if they be odious to all men . Which kinde of men , a pleasant writer scoffing at , sayeth , That that meate is vnpleasant in taste , which smelleth of the smoake . But what say I , odious to men , séeing God him selfe hath them in hate , who withstandeth the proude , and sheweth mercy to the méeke & humble in heart .

Guaz.

It may be well saide of suche men , that which the Poet writeth .

He falles most lowe , who seekes to climbe most high . Annib.

Our discourse would be too long , & perchaunce superfluous , if wée should search out one after an other , all which are spotted with this fault , and intreate of the nature and qualitie of them : And therefore I thinke good , that wée set an end to our discourse in this point .

Guaz.

There is somewhat yet that stickes in my stomake , for your minde is , that wee should flie only the infamous , and those which are notoriously naught , and tollerate the yll , which we haue heere made mention of : by meanes whereof , in my opinion , you slacke the bridle too much to this Conuersation .

Annib.

I might well answere you , according to the rules of the Ciuilians , that wee ought to restraine thinges which are euill , and set at large thinges commendable , in which number we presuppose Conuersation to be : but I say vnto you , that according as I haue handled the matter , it is rather restrained then otherwise . For though I haue permitted you to tollerate , to wit , neither to séeke , neither to shun the aboue named , who are numberlesse , yet I gaue you not libertie to séeke or craue the companie of other then the good , who are but fewe . And whosoeuer shall obserue that order , well he may accompany with many by chaunce , but with fewe by choyce . And your selfe , though by reason of your affaires or other accident , you shall haue to deale with diuers persons , yet you will like much better , & desire more willingly , the companie of one or two , to whom you shall be affectioned for the good partes you knowe to bee in them . Whereby I conclude , that the companie which wée come into by chaunce , consisteth of many persons , but that which is voluntarie , which we ought to couet , containeth but fewe folke in it .

Guaz.

For one doubt which you cleare me of , not vnlike the Hyders head , there arise seuen in that place , and according to that saying , At euerie step , in steppeth a newe thought .

Nowe tell mee a little , if a Harlot or a Baude , or some such defamed person , shall come in the open stréete , or in some other publike place , to talke with mée , will you that without suffering him to méete mée , I runne away from him , as if he were excommunicated , or had the plague .

Annib.

It were not méete for you , who are a priuate person , to giue eare vnto his woordes , but for a Magistrate it were not amisse .

Guaz.

Then hée which giueth eare vnto him , doth not flie from him , which is repugnant to your first order . And he which flieth not from him , beareth him selfe indifferently towardes the intollerable , and the tollerable : which is likewise contrarie to your distinction .

Annib.

If a Harlot , Ruffian , or other infamous person , shoulde goe to the Duke your maister , to craue iustice , or put vp some other honest request , woulde hee driue him out of his presence ?

Guaz.

No.

Annib.

If he came before him , to talke familiarly with him , would he sende him packing out of his sight ?

Guaz.

There is no doubt of it .

Annib.

By this diuersitie then you may knowe , that the intollerable is sometimes tollerable , not in respect of him selfe , but of the occasion which bringeth him into companie .

Guaz.

I vnderstand you , but yet there arise other doubtes , for so much as amongest these tollerable , which wée haue named , there is founde greate difference in their imperfections . For the faul●e of a vaineglorious boaster , or a contentious ouerthwarter , is farre lesse then that of a pernicious flatterer , or a malicious sclaunderer : and yet you put them all in one predicament . Besides , I thinke it impossible , that hée shoulde encline rather to good then to euill , who hath one of these faultes . For that one of these is of force , to obscure and deface all the good partes whiche shall bée in him . And therefore in my opinion they are to bée put in the number of the intollerable .

Annib.

Wée haue alreadie concluded , if you remember it , that wée ought to admit into our companie all those whiche are not marked in the fare , and whiche are not commonly holden for defamed , nor excluded out of good and honest companie , notwithstanding they be sprinckled with some imperfection .

But to satisfie you , let mee aske you if you knewe , in the courte of Fraunce , men of diuerse natio●s , as I remember you haue alreadie sayde ?

Guaz.

I knowe there besides Frenchmen , Spaniardes , Englishmen , Fleminges , Almanes , Scottes , and Italians .

Annib.

With with of al these were you most often , & most willingly conuersant .

Guaz.

You may well thinke , that by my will I alwayes got my selfe into the companie of Italians .

Annib.

But which Italians ?

Guaz.

The Lombardes .

Annib.

And amongst the Lombardes , which made you your choice of ?

Guaz.

Of those of mine owne countrie .

Annib.

And of those same , which liked you best ?

Guaz.

Those whom I knewe most agreable to my minde , for that as the saying is , like will to like .

Annib.

It is euen so , like as also it is true , that we naturally abhor thinges , which differ from our nature . Wherof it commeth , that one which is merily disposed , can not , away with one which is heauyly giuen . One that is dul headed , cannot abide one that is sharp witted : and contrarywise , the mery like of the mery , and the sad of the sad . And therefore we haue to consider , that nature hath put vpon vs twoo persons , wherof the one is common to all men , in so much as they are partakers of reason , and more excellent then beastes : the other is proper to euery one , touching the difference which is seene in the countenance and iesture of the body and in the diuersitie of the mindes , wherof euery one tendeth and inclineth not onely to some good , but also to some euill . And by that meanes you sée the one offendeth by arrogancie , another by obstinacie , another by misreporting , another by flatering , another by couetousnes , another by vainegloriousnes , & you must think that there is not any , in whom there is not some fault or imperfection , either greater or lesser then that which is in our selues . But forsomuch as at this day we can not finde either friendes or parentes , which are in all pointes agreeable to our disposition and nature , wee must frame our selues to beare with the imperfections of others and according to the saying , we must loue a freend with his imperfection . And for that perfect and vertuous men are rare in the world , with whom we might liue to our heartes desire , wee ought not to reiect the companie of any , so that hée haue in him any shewe of vertue and goodnesse . * But to be acceptable in companie , we must put of as it were our own fashions and manners , and cloath our selues with the conditions of others , and imitate them so farre as reason will permit . And in some , touching the respect of honestie and vertue , wée ought to bée alwayes one and the same . But touching the diuersitie of the persons with whom wée shall be conuersaunt , wée must alter our selues into an other : according to that olde saying , The heart altogether vnlike , and the face altogether like to the people . And he , which shall not frame him selfe to doe this , * shall bee driuen to curse Conuersation , and to pray vnto God with the snayle ( as it is in the Fable ) that to auoyde yll neighbours and naughtie companie , hée will giue him the grace to bée able to carrie his house about with him . Neither ought any to persuade him selfe that hée is without fault , for I am sure if I should refuse the companie of a cauilling contentious fellowe , hée woulde perhappes refuse mine for some greater imperfection . And therefore I an● of opinion , that without looking too precisely vpon one fault , wée ought to admit the companie of all those , who in the rest of their woorkes and actions walke vprightly . And it is lawfull likewise , sometime to make as though wée sée not their faultes , and that wée haue a good opinion of them .

Touching this point , I remember the doinges of the Duke of Neuers , who making a feast in this Citie , committed the charge of inuyting the Gentlewomen , to a young man , that was reputed to be very vicious and naught : wherat the Citizens meruailed not a litle , forsomuche as his excellencie was aduertised long before of the qualities of this fellowe : and héerevpon some of the Ladies being in familiar talke , fell to a kinde of playe , by the priuiledge whereof , one of them was inioyned to demaund of the Duke , why , being so many young Gentlemen in the Citie of great wisdome and good behauiour , hée caused the Gentlewomen to bée bidden to the feast , by a dishonest and ill disposed person : to whom hée answered , that hée was sure the good and hée shoulde alwayes well agrée together , and therefore hee thought it néedefull by some meanes to winne the good will of the ill .

Guaz.

I vnderstande you , hée meant to imitate him which light his candell before the ymage of the Diuell . Yet in my opinion to fauour the ill , is to offende the good : and I meruaile howe a Prince of so discréete iudgement , coulde make so vndiscréete a choice . But I thinke hee did it , as hee , who hauing not long tyme to soiourne there , sought by all meanes , to make euery one thinke well of him , after his departure : and like vnto the Sunne , hee woulde spread the beames of his bountie vppon all sortes of persons . But you may assure your selfe , hée woulde not haue made such a choice in his owne Countrie , where hee is not to learne to put a difference betwéene the qualities of his subiectes , to lift vpp the good , and throwe downe the euill .

Annib.

I thinke verily that it is requisite so to do , but I doe not thinke hée had any such meaning as you speake of . For wise men of good iudgement , his likes take no care to bée beloued of the ill , but knowe that when they are well accounted of by the ill , they are ill thought of by the good .

Guazzo .

I am verily perswaded , that all men of vnderstanding , bestowe great labour to get the good wil , yea euen of the most wicked : and for my part , by my wil , I would not haue the ill wil of any , whether good or bad . And I pray God to giue mée the grace to be able to satisfie throughly all sortes of persons .

Annib.

You shoulde then haue a speciall priuiledge aboue all other men . But call to minde the old prouerbe , that Iupiter himselfe pleaseth not all . I neuer yet hithervnto knewe man so good and vertuous , which hath not béen subiect to the malice and slaunders of some one : and I say resolutely vnto you , that as not caring to know● what reporte goeth of you , nor to content any , you shall playe but an arrogaunte and proude parte : so will you become too scrupulous , and will neuer bée healed of your sickenesse , if you thinke to stoppe euerie ones mouth : Whiche were to eate vp your heart , as they say . Take héede onely to content the good , and neuer take care what the euill say or thinke of you : For their iniuries can not hurt vertue and innocencie . And knowe you , that the diuine Philosopher willeth vs to take no care for that , whiche the multitude reporteth of vs , but onelye for that , whiche a wise and discréete man giueth out .

Guaz.

Doe you not sée , that when a strange Gentleman commeth to visite vs at our house , howe carefull wee are to prouide that his seruauntes bee well intreated ? That is for nothing else but for feare least afterwarde they make some yll reporte of vs : where wée are sure , the maisters will content them selues with the entertainment we giue them .

Annib.

I thinke that seruauntes , béeing naturally blabbes and full of tongue , wée doe it rather in hope that they will set foorth our curtesie , then for feare that they shoulde finde faulte with our couetousnes : and , besides , our good will and curtesie can not bée fully shewed of vs , nor gratefully accepted of the head , if it extende not to the members . You knowe also , that there are certaine maisters of that nature , that they loue in a manner better the ease and good vsage of their seruauntes , then of them selues : And therefore all the good cheare bestowed on them , is in respect of their maisters . But howesoeuer it bée , I am resolute in this , that wée ought to doe well for the loue of vertue , and not for the feare of euill report .

Guaz.

There are some whiche doe well , not for the loue of vertue , nor yet for the feare of infamie , but vpon a brauery : like as those who at faires and markets vse great liberalitie , in bestowing fayrings on Gentlewomen , and then pinch for it , when they come home in their owne houses , and perchaunce kéepe from the poore seruants their wages .

Annib.

That liberalitie is like the match of a Candle , which must néedes faile foorthwith , and therefore their renowme lasteth no longer then the faire . And they may well be compared to certaine litle beasts called Ephemeres , which are bred néere the riuer of Hyppan in Scithia , whose life lasteth onely one day . And me thinkes those men make profession to loose their credite at home , to get it abroade : Notwithstanding , when the stinking breath commeth from the stomake , it booteth not much to put some swéete thing in the mouth , to leaue there a pleasant smell : for at length the ill sauour surmounteth , & it is not possible but the taste of the vessel must bée felt . Therefore these may thinke themselues wel ynough dealt withal , to bee put in the rowe of the other tollerable . But Gentleman , I haue suffred my selfe to bée so farre carried away with the pleasantnesse of your spéeche , that I neuer thought howe some of that time is slipt away , which I ought to haue bestowed in visiting my patients . Séeing then , that we sée , that conuersation is profitable and necessarie , that men of euil life are to bee eschewed , the those who wrie rather to the good , than the euil , are to be tollerated , and that the good and vertuous are to be desired : I will for this time take my leaue of you , & to morrowe I wil returne hither , if it please you , to discourse another houre of the ciuil and commendable manners of conuersation , according to our determination .

Guaz.

Your returne shal bee more gratefull vnto mée , then your departure , and I assure you , this little space betwéene , will séeme passing long vnto me : goe in Gods name , and returne after , to redouble my comfort .

Annib.

The comfort wil be mutual , for that our loue is mutual . Farewel .

An ende of the first Booke .

¶ The second Booke of ciuile conuersation , written by M. Steuen Guazzo .

Wherein is discoursed , first of the manner of conuersation , meete for all persons , which shal come in any companie , out of their owne houses , and then of the particular points , which ought to bee obserued in companie betweene yong men , and old , gentlemen , and yomen , Princes and priuate persons , learned , and vnlearned , citizens , and straungers , religious , and secular , men , and women .

Guazzo .

I Am not able fully to expresse ( M. Annibal ) howe long the time of your absence hath séemed vnto mee , nor howe earnestly I haue longed for the comfort of your returne , by reason of the profitable and pleasant discourses , which this day I hope for at your hands . For me thinkes I see * the hand of so great a Philosopher as you are , * to cast a golden net into the large sea of morall Philosophie , to inclose therein , in short time , all the diuine precepts which appertaine to our life .

Annib.

Nay looke not I pray you for that , for therin you shal but do as the countrie fellow did , who attended in vaine that the riuer should finish his course , that hee might haue gone ouer it . I neither can , neither ought in these discourses to followe the steps of the auncient Philosophers , for albeit their reasons be at this day the same , that they were a thousand yéere since , yet neither the times , the men , nor the manners are like . I denye not but that there haue béen amongst vs , vniustly brought in , many corrupt customes , repugnant to the lawes of Philosophie , but they haue by this tyme taken so déepe footing and roote , that it is impossible to roote them out . For that the worlde is come to this passe , that it counteth any thing to bée lawefull , which is delightful . Wherefore if I shoulde indeuour , by precepts and reasons , to reforme the abuse of the worlde , and to reduce it to the vertuous and auncient custome , I shoulde not onely loose my labour , but bée laughed at for my labour . Nowe as there are some thinges , which by reason of the abuse they are growen to , are not to bée followed , though they were at first taught vs by good and wise maisters : so there are many thinges whiche of themselues beeing tollerable , yet either by the necessitie of the tyme , or by the sinceritie of our Religion , they are not to bee allowed ▪ As for example , wee doe not any more forbidde children wyne , before they arriue to the age of eightéene yeeres : and the necessitie of the tyme will not let vs to let men from marrying vntill they bée sixe and thirtie yéeres olde , and maydes vntill they bee eighteene : and to fulfill Gods commaundementes , after that man and woman are once ioyned together by the bonde of marriage , they can not any way bée loosed , or séeke diuorce vppon euery light occasion , as in olde tyme they did , by the consent of the Philosophers : who if they were liuing at this day , woulde in many things refourme their wrytings , and conforme them to the customes of the present time . And for these reasons wée must treade out of the auncient path , and take the way which is beaten at this day . Wherefore you must not meruayle , nor lay it to mée as a deadly sinne , if in the discourse of ciuile conuersation , I intreate rather of matters , which in my opinion are necessarie for the present tyme , then of matters written in Bookes , and vsed in tyme past , and if I speake rather lyke a méere Citizen , then a Philosopher , without taking any care to get by my discourses those prayses and tytles which you haue giuen me , which I neyther will nor ought to accept , beeing altogether vnfit for me .

Guazzo .

The humilitie which you shewe in this respect doeth exault you higher : yet I dare say this much , that you doe your selfe wrong , to debase in suche sorte , the greate learning wherewith you are indued , assuring you this , that if I were so little inferiour to you in learning , as I knowe my selfe to bée a greate deale , I shoulde exault my selfe muche more then you doe .

Annib.

If you were so much inferiour to mée , as I knowe you to bée greater , you shoulde commit a greater fault then I , to attribute so much to your selfe . For considering that I come nothing néere to that which you thinke to bée in mée , you shall offende in arrogancie and vaine-glorie .

Guaz.

But in my minde , making your selfe meaner then you are , you offend in a certaine abiectnesse of minde , or in a kinde of dissembling , rather courtlike , then Philosopher like . I thinke you will not commende those , who hauing much vnderstanding , stande little or nothing vppon it , or beeing knowen for woorthie men , séeke to imbase themselues * by bearing false witnesse against themselues . *

Annib.

Truely I cannot but blame them : for to disprayse ones selfe too much , sheweth either some secret ambition , or some manifest basenesse of minde . And I count no lesse woorthie reprehension , those , who on the contrarie , exalting themselues too much , touch ( as they say ) the firmament with their finger . But I am sure , that in speaking at this present of my selfe , I haue measured my forces , neither haue I swarued one iote from the trueth .

Guazzo .

Séeing wée are fallen vppon this matter , tell mée I pray you , if you haue any sure remedie , whereby a man may gouerne and keepe himselfe in the midway , so that hée suffer not himselfe to be hoysed vp into the ayre , like a ball full of winde , neither to fall deadly to the ground , as a body without breath .

Annib.

To finde then the skill of Dedalus , and to kéepe the mid way , you must search out the cause of the faulty extréemes , and that being once knowen , you shall soone haue the remedie you require . Those faults then growe for the most part of solitarinesse , and for want of experience in the affaires of the world . Which causeth , that into a base mind , there entreth the distrust of his owne doings , and the feare of other mens iudgement . Contrariwise , that in a noble minde there groweth an ouer greate presumption , which transporteth him with an ouerwéening of himselfe , and a course account of others . And therefore if these manner of men frequented the companie of those who are wise and learned , there is no doubt but that the doings of other men woulde serue , to the one of them for a spurre , and to the other for a bridle .

Guaz.

There are some doubtles woorthy great blame and mockery , who suffer those good parts , which bee in them to bée drowned in their cold and timorous hearts , in like sort as stones are in the water . And I coulde name certaine eloquent personages , who hauing to speake in the presence of many , become quite dumbe . Some others I haue knowen in like case ready to fall into a sowne . Whereby I iudge them meruaylous vnfortunate , that cannot helpe themselues with those qualities they are indued withall , at such tyme as they stande in most néed of them , and better it were in a manner to be altogether without them .

Annib.

It cannot be denied , but that those men are infortunate , but let vs nowe consider the arrogancie of those , who being full of presumption , and blinded with the loue of themselues , sée not their owne imperfections , and neuer care to knowe what opinion the worlde hath of them : Which is a signe not onely of presumpteous arrogancy , but also of sencelesse brutishnesse , whereof insue many inconueniences , for so much as according to the saying of a wise fellowe .

Great euill is caused by that ignorance , which seemeth to it selfe sapience . Guaz.

It is a smal fault in my fancie , to desire to be taken to be wise , but the worst is , that we wil make our selues also beléeue that wée are so .

Annib.

Therefore it is sayde , that it is the easiest thing of all other , for one to deceiue himselfe : and I remember I haue read in the life of Esope , that a great personage passing thorowe a stréete where were thrée slaues to bée solde , the one a Gramarian , the other a Musitian , and the thirde Esope : first hée asked the Gramarian what hée coulde doe , who answered , all things : then hée asked the Musitian the like question , who answered as the other did : but comming to Esope , hée asked him what hée coulde doe , who answered , nothing at all . Howe happeneth that , sayeth the Gentleman ? marie sayth Esope , these twoo héere being able to doe all things , haue left nothing for mée to doe . Whereby wée may see , that those who will not presume to bée able to doe any thing , knowe howe to doe most things , and those who take vppon them to knowe all things , are those which commonly knowe nothing at all . For so muche then as wée knowe , that for want of knowing and beeing experienced by meanes of conuersation , in the natures , manners , and dooings of others , wée offende eyther by arrogancie , or by distrust , you may consequentlie perceiue , that the remedie which you séeke to flye those extréemes , and to followe the meane , is ciuile conuersation , and that chiefly which is practised out of the house , haunting many and diuers persons , whereof wée haue to speake this day .

Guaz.

I woulde haue thought by those matters wee spoke of but nowe , that you had béen farre of , from those wée are to intreate to day , but I sée you haue brought mée thyther before I thought of it : whereat I meruayle the more , and I am gladder of it . But before you beginne this discourse , I woulde knowe whether your meaning bée , to propose one fourme and manner of conuersation , whiche all indifferently shoulde vse , or at the least to assigne diuers sortes , according to the diuersitie of persons .

Annib.

As farre as I remember , I tolde you yesterday , and nowe I tell you againe , that I meane to prescribe particularly to euery one : For if in conuersation all of vs shoulde behaue our selues in one sorte towardes all , wée shoulde soone come to the chiefe point of our purpose . It is very true , there are some generall thinges which euery one ought to obserue towardes euery one indifferently , whereof also wée will vse some spéech , but my desire is chiefly , that wee come to consider the diuers meanes which wee ought to vse , in vsing companie , according to the diuersitie of persons . Whereby wée shall knowe , that it is not so easie to finde one manner of entertainement common to all men , as it is to finde a fashion for a Sadle to fit any Horse . And thereby wée shal perceiue , that as a man of good iudgement , such as your selfe , writeth not in one selfe manner and wordes to his betters , equals , and inferiours , so wée in our conuersation ought to procéed with the same iudgement , to put difference betwene causes and parties which are not equall .

Guaz.

If then ciuile conuersation ought to varie according to the varietie of the persons , I doubt mee least the rules , which you shall set downe , wil be long and hard : for that we are driuen by diuerse accidentes to haue to deale with diuerse persons , differing in sexe , in age , in degrée , in conditions , in country , and in nation .

Annib.

You sée in organes diuerse pipes , whereof euery one giueth a diuerse sowne , yet they are all proportioned together , and make one onely bodie : in like sort , albeit there be diuerse kindes of entertainemente and conuersation , yet in the end we shall perceiue that they agree together in such sort , that they séeme in a manner one onely sort , and perchaunce more easie then we thinke for . Wherefore to make the matter more easie , we will deuide conuersation into publike , which is abrode with strangers : and priuate , which is at home in the house . And for that both is more then we can dispatch to day , I thinke it shall suffice for this time to discourse onely of publike conuersation , and the other we will reserue for to morrowe .

Guaz.

I looked that you would first haue spoken of this latter , for that by order of nature we begin conuersation in the house with those that bée of houshold with vs , and after , wée learne to conuerse abroade with others .

Annib.

When in our yesterdayes discourse I proposed vnto you conuersation , aswel for the health of the minde , as the body , I meant of publike conuersation , out of which especially the fruites and perfection wée haue spoken of are gathered , and therfore to day wée will speake of that , which concerneth our principall purpose . Returning then to my discourse , I make good , that by meanes of ciuil conuersation , a man may not onely cléere himselfe of cowardly abiection , and vaine presumption , but besides , cloath himselfe with the knowledge of himselfe . For if you consider it wel , the iudgement which wée haue to knowe our selues , is not ours , but wée borrow it of others : for so much as when wee are by diuers persons aduertised , blamed , reproued , or by signes made more aduised for some fault , which wée commit either in word or déed , at the length we are content to submit our selues to the common opinion of al men , & come to acknowledge in our selues some imperfection , which wee indeuour to correct after other mens iudgement . And though it bee harde to finde one that will tell vs flatly the truethe , yet there is not any ( at the least béeing a priuate person ) so blinded in him selfe , but if hée bée faulty any way , by frequenting the companie of others , hée shall either haue occasion offred him to examine his owne conscience , and so of him selfe to finde his owne fault , or else at one tyme or another , there shal bee one or other , whiche if not in way of good will , yet in manner of mockerie , or of scorne , or of spyte , or by one way or another , will make him to vnderstande his fault . And as these same as it were against their wills are driuen to amende their manners and life , so you see many of good iudgement , and lesse ouerséene in themselues , who , without tarying vntill they bee reprooued of others , are mooued of their owne proper will , to waygh diligently the sayings , the dooings , and the behauiour of others . And as they learne to eschue those thinges which they sée to bée vnséemely in any , so they indeuour to followe and appropriate to themselues those things whiche are commendable in others , so that by Conuersation they become markers and imitatours of wise men , and such as are patternes to bée practised by . To bee shorte , they frame themselues to doe , to leaue , to chaunge , to correct many things according to the iudgement of others . But séeing wée haue alreadie at large discoursed , of the greate force , whiche vniuersall opinions haue for the amendement of our life , I will stande no longer vppon that point , and séeing wée are assured that our iudgements , and the knowledge of our selues , dependeth of the iudgement and conuersation of many , I will enter to speake of the manner of conuersation abroade : wherein , for the reasons and respectes wée alledged yesterday , I will haue regarde to the common profite , and specially of those of small vnderstanding , minding not to searche thorowly the morall vertues whiche euery one can not comprehende , but to set foorth onely the principall points , whiche are required in this conuersation . Neyther will I in any wise mount to the toppe of trées , but satisfying in some parte so learned a man as you are , for the rest , I make account to speake to persons of weake capacitie , and therefore I will indeuour to present them with such thinges as are not out of their reach .

Guaz.

Your discourses shall so much the better content mée , by how much the more they shal be familiar , and suche as are méete for the weakenesse of my vnderstanding .

Annib.

It is but your modestie to say so . Nowe comming first to the generall points , I am perswaded that the knowledge and contemplation of nature is imperfect in man , if actions bée not thereto adioyned . And therefore if to students which liue in contemplation , conuersation bée necessarie , it is no doubt muche more necessarie to those whiche haue no learning at all : Who , that they may not remaine as brute beastes , but bée knowen to differ from them , ought to indeuour to learne that at the mouth of another , whiche by their owne studie they can not attaine vnto . Like as then it is reported , that certaine people vsed to dresse and heale those that were sicke openly in the stréetes , and béeing carefull of their health , demaunded of those which passed by , if they knewe any remedie for their diseases : so the solitarie man , who is in very déede sicke , and bereft of the knowledge whiche is gotten by the proofe of other mens iudgement , hath néede to séeke remedie abroade out of the house . And though perchance hee méete with some more sicke then himselfe , and with others perhaps incurable , yet let him not cease to goe forwarde , vntil such time hée finde such as are in health to comforte him , and Phisitions to heale him . Hauing respect to the sentence of him which saide , Of the wise thou shalt learne to make thy selfe better , of fooles , to make thy selfe more aduised .

Guaz.

Though men were not induced to goe foorth of their house and frequent the companie of others , for the causes by you alledged , yet I warrant you there want not other spurres , which pricke them forwarde into companie , and make them presse into places where they sée the greatest throng of people : for the desire to maintaine and increase their wealth , and to mende their estate , will not suffer men to stande ydle with their handes at their gyrdels , whiche you shall plainely see , if you once set your foote in the Court of some Prince , where you shall sée an infinite number of Courtiers assemble together , to talke and deuise of many matters , to vnderstande the newes of the death or confiscation of the goods of some one , to seeke to obtaine of the Prince , eyther promotions , goods , pardons , exemption , or priuiledge for them selues or others : and before they will craue suche thinges , to procéede thereto by meanes , and to practise the fauour of the Secretaries , and other Officers . And you shall haue there besides , other good fellowes , conspyring together , and secretly deuising howe to bring some Officer into the disfauour of his Prince , that hée may bée put from his office , and some other placed in his roome . And if this bée not ynough to giue you to vnderstande the pleasure whiche is receiued by these companies , beholde the preasse of people whiche heapeth together at the iudgement place , as oftentymes it hath béen my happe to see in the great Palace of the Parliament of Paris , whiche sounding with an infinite number of voices , while the plaintif●e and the defendant pleade , séemeth to be shaken , as it were with an earthquake . But why alledge I forraine examples , let vs passe only thorow the middest of this Citie , and wée shall sée not only on dayes appointed for trauaile , but on those also whiche are consecrated to the honour and seruice of God , a numberlesse multitude walking vpp and downe in euery place , kéeping a continuall mercate , where there is no other talke but of buying and selling , of chopping and chaunging , of letting and taking money to interest , and in summe , there is bargayning for all thinges , whiche are fit to heale the diseases of pouertie , and to get the health of riches . And therefore there néedeth not muche labour to perswade men to loue conuersation , whereto they are naturally so giuen .

Annib.

By this your spéeche , you haue brought to my remembraunce a place of Pythagoras , where hée sayde that this worlde was nothing else but a verie mercate , where there méete thrée sortes of men , the one to buy , the other to sell , and the thirde to looke on , who ( hée sayde ) were the Philosophers , whom hee counted the happiest of them all .

Guaz.

In Pythagoras tyme belyke there were no cut-purses which vsed the mercates , otherwise he woulde haue put them in amongst the other .

Annib.

Another vsed likewyse to say , that this world was a stage , wée the players whiche present the Comedie , and the gods , the lookers on , amongest whom belike hee comprehended the Philosophers . But for that at this day there are fewe diuine lookers on , and that wée whiche are the players , are in a manner all of vs giuen to play those partes which you haue spoken of , I will propose vnto you a kinde of conuersation , not to stande vs chiefly in stéede in markets , Comedies , and other outwarde things subiect to fortune , but to the ende wée may thereby learne good manners and conditions , by meanes whereof , the giftes of fortune are distributed and conserued , and the fauour and good will of others obtained .

Guaz.

It is your part then to shewe , howe those vertues and conditions may be learned .

Annib.

Béeing so , that the solitary person is sicke , I prescribe for his health this medicine , that for a long tyme , hée indeuour by conuersation to bring to passe , that the reuenewes of his house bée farre greater then the expense .

Guaz.

Marie most men doe so : but mée thinkes in companie those whiche spende fréely , are better thought of then those which spare niggardly . And if you call to remembrance , the doings vsed of olde tyme in Rome , you shall perceiue that to gratifie , and giue to many persons , was a meane whereby the loue and good will of the people was gotten , and it serued as a ladder , to climbe to the highest dignities and promotions .

Annib.

A wise man béeing asked , why nature hath giuen vs twoo eares , and but one tongue : to that ende ( answered hée ) that wée shoulde heare muche , and speake little . That answere gaue mée occasion , to attribute to the eares , the reuenewe , and to the tongue , the expence . And to the ende I may bée better vnderstoode , I say , that in conuersation , the vse of twoo things is chiefly requisite , that is , of our tongue , and of our behauiour : wherefore let vs consider of those twoo parts .

Guaz.

Why will you restraine your selfe only to those two parts ?

Annib.

For that if you marke it well , wée winne chiefly the friendship and good will of other , by the manner of our spéech , and by the qualitie of our conditions : yea I might in a certaine manner reduce al conuersation , to that point of manners and behauiour , wherein are likewise comprysed our woordes and spéech . But for so much as some parte of our talke doeth not wholy depende of manners and behauiour , I wil speake distinctly of those two points . And to enter into the matter , I say , that like as those which are sicke in body , loue and lust after those thinges , which according to the saying of the Poet , Are toothsome to the taste , but hindersome to health .

So the ignorant man of weake vnderstanding , which hath néede to kéepe silence , is meruaylously delighted to heare him selfe speake : and suche force hath this fault , that alwayes those whiche knowe least , couet to speake most . Séeing then to stay the tongue , and vse the eare , are the hardest things that may bée ▪ it behooueth our patient to frame him selfe too brydle his appetyte , withstanding his owne will , and inuring himselfe by little and little , to kéepe the mouth more shut , and the eares more open . Which hee shall no sooner doe , but hée shall perceiue that in companie hée shall get the good will and fauour of others , aswell by giuing eare curteously , as by speaking pleasantly . For wée thinke , they thinke wel of vs , which are attentiue to our talke , and wée sée our pleasant spéeche serueth vs to no purpose , if it bee not hearde of others . Besides , our sicke man shall beginne by holding his peace , to recouer his health , and to bée well thought of , of the wise . It was therefore that Pithagoras bounde his schollers to kéepe silence , for the space of thrée yéeres , considering that by their diligent giuing eare vnto him , they shoulde bée aduertised of their owne ignorance , and printing in their hearts the profoundnesse and grauitie of his sentences , they should féele the profite of their patience : according to the old saying , That to a diseased minde , the witty woordes of others serue for a Phisition : and in the ende they shoulde know , that it is no lesse admirable , to knowe howe to holde ones peace , then to know how to speake . For , as wordes wel vttered , shewe eloquence and learning , so silence well kept , sheweth prudence and grauitie .

Guaz.

I remember I haue hearde tell , that one béeing asked , whether ignorance was the cause of his silence : answered , That it was incident alwayes to the ignorant , not to know how to be silent .

Annib.

And therefore men of meane wit are the more to bée commended , if they speake not much : Wherevpon it is said , That it is a péece of wisedome for a man to hide his follie , by holding his tongue : and it is likewise sayd , That hée knoweth ynough , who knoweth nothing , if hée knowe how to holde his peace . Wée will then conclude , * that hee who knoweth not how to holde his peace , knoweth not howe to speake , * and hée that will learne to speake aduisedly , must giue eare to those which know howe to doe it , remembring that as hunger and thirst is an emptinesse of the body , so is ignorance an emptinesse of the minde : and as the body is filled with foode , so the minde is fedde with vnderstanding : which as wée saide yesterday , is sooner gotten by hearing one speake , then by reading of bookes . And therefore hee ought to count it no labour to listen to others , nor shame to aske that which hée is ignorant in : but hée ought rather to imitate that worthie personage , who vsed to say , I question with euerie man , but I answere no man , for that I knowe not how to frame a fit answere to anything .

Guaz.

I am not ignorant that it behoueth one without learning , to speake little , and heare much , and I knowe that by long obseruation of the sentences and discourses of others , hée must néedes learne many things : but nowe you haue taught him the profite hée is to make by brydling his tongue , I looke you shoulde set him downe the charges hée is to be at , in speaking .

Annib.

As money well imployed , turneth both to the commoditie of him that receiueth it , and likewise of him that disburseth it : so woordes well considered , bring prefite to the hearer , and prayse to the speaker . And as out of one purse are drawen diuerse kindes of coyne , as of golde , siluer , and baser mettall : so out of the mouth procéede sentences and woordes of different value . But as it is not lawefull to forge or pay out naughtie mony , so neither is it lawefull to inuent , or speake that thing whiche may turne to the preiudice or reproche of others : For by such forgerie a man not onely shameth himselfe , but besides , putteth his own life in daunger , which together with his death , is in the power of the tongue . Moreouer , it is written that * the tongue is a little fire , which kindleth greate matters , * and that he which kéepeth and represseth his tongue . kéepeth his owne soule . Wherefore we haue to conclude , that hée which wisheth to bée well spoken of by others , must take héede hée speake not ill of others . Therefore let him who hath his tongue in his mouth , bee at this point , that though he can not vtter graue and delightfull spéeches , like vnto Philosophers and Oratours , who are very scant in the worlde , yet hée speake honestly and plainely , as an honest and Christian man ought to doe , * remembring alwayes that is better to slip with the foote , then with the tongue . *

Guaz.

As I thinke , I haue read that a king of Egypt , to prooue the iudgement of Solon , sent him a beast to sacrifice , inioyning him to choose out that part of the beast which he iudged best , and that which hee iudged worst , to sende backe vnto him . Solon to accomplish the kings hestes , sent him only the tongue .

Annib.

And therefore the tongue is rightly compared to the sterne of a shippe , which béeing the least parte of it , yet is it of force to saue or sinke the shippe . But of those which put the shippe in daunger of drowning , and which by the venome of their mischieuous tongues procure hurte to others , and blame to themselues , wée spake yesterday sufficiently , in so much that wée haue already excluded them out of the number of the good and desirable : wherefore those which aspire to the degrée of vertue , and which will shewe themselues woorthie to bée admitted into ciuile conuersation , ought aboue all things to haue regarde that they offende no man with their tongue . But they shall not bée quite discharged of their debt , if besides that , they doe not with their woordes , séeke to profite and delight their hearers both together , to the ende they may reape all the fruite which the tongue can yeelde : For that the tongue by instructing , conferring , disputing , and discoursing , doth gather , assemble , and ioyne men together with a certaine naturall bonde . Hée then that will behaue himselfe wel in ciuile conuersation , must consider that the tongue is the mirrour , and ( as it were ) the image of his minde . And that like as wee knowe goodnesse or naughtinesse of mony , by the sounde of it : so by the sounde of woordes , we gather the inwarde qualities and conditions of the man . And for that wee are so much the more estéemed of , by howe muche our Ciuilitie differeth from the nature and fashions of the vulgar sorte , it is requisite that wée inforce our tongue to make manifest that difference in two principall thinges : in the pleasant grace , and the profounde grauitie of woordes .

Guaz.

I vnderstande you , your meaning is , that as the poore people spende nothing but liards , and other such lyke small monye , so hée whom you speake of , shoulde vse no other mony but gold , which is the fairest in shewe , and best in substance . Yet ( if I bée not deceiued ) you are contrary to your selfe , for you tolde mée not long since , that it was ynough to vse plaine and simple speeche , and nowe you will haue him speake with eloquence and wisedome . But séeing you haue saide that there are amongst vs but fewe Orators and Philosophers , howe shall I , and such as I am doe , that haue no golde to spende , and who can not in companie be either Demosthenes or Plato . Is it your minde wee shall returne to the schoole , to learne Rhetorike and Philosophy ?

Annib.

I will neuer vnsay , that I haue once said , but I make good , that a man ought to procéede in common talke simply and plainly , according as the truth of the matter shal require : notwithstanding , if you consider how in Uillages , Hamlets , and fields , you shall finde many men , who though they leade their life farre distant from the graces and Muses ( as the prouerb is ) and come stamping in with their high clouted shooes , yet are of good vnderstanding , whereof they giue sufficient testimonie by their wise and discréete talke : you cannot denie , but that nature hath giuen and sowed in vs certaine séedes of Rhetorike and Philosophie . But for that the more those good partes appeare in a man , the better hée is accepted in all companies , I would haue him aide nature with a little art , and séeke to furnish himself with such good giftes , that he make himselfe place , bee desired , honoured , and estéemed in any honest companie hée shall come in .

Guaz.

Yea Syr , but take héede least eloquence bée not counted natural , by diuers woorthy persons , yea and it is much misliked of , when it swarueth from the common phrase and fourme of spéech , which we vse with wife , children , seruantes and friendes . For that wee ought to be content to expresse our minde without affectation , without paine , and without any pompe : For if any of those be added , it is besides the trueth , and sheweth a superfluitie of woordes , whose proper office ought to bee only to vtter our conceiued meaning . And in trueth , wherefore serue so many perephrases and circumlocutions , so many translations and figures , béeing able to set foorth matters , and touche them brieflie , in proper and plaine termes . In my minde it may be saide , that these professours of eloquence , vnder the colour of an Oratour , playe the parte of a Poet : and by the feigning of woordes , shewe the little plaine dealing that is in them .

Annib.

To make you answere , I must aske you this question , whether you thinke the men of olde time to haue spoken better , or these of our time ?

Guaz.

These of this age in my fansie , for that it is easie to bewtifie and amplifie things , when they are once brought in .

Annib.

I am of your minde , for that in times paste they had not suche rules to direct them in speaking , as now adayes are set downe : they had not such Art and Methode , nor suche meane to helpe them selues with Proemes , or by disposing and deuiding of their matters , or by proouing them by places and argumentes : but for all this , you must not thinke but that our manner of speaking is as naturall as theirs was .

Guaz.

I count it naturall , for so muche as the rude spéeche of the countrie Clowne , is as naturall to him , as the fine and polished , is to the Citizen and Gentleman .

Annib.

You see then euerie thing to be naturall , which nature consenteth to haue made better and more perfect : and therefore as it is a thing vnséemely and vnnaturall in talke to straie to farre from fit and vsuall matters , so it can not but be commended and saide to bee naturall , when in ones talke to necessarie thinges some what is added , whereby the matter is amended . And for so muche as all men naturally indeuour them selues in spéeche , to persuade and to mooue , it is certaine that a sentence hath so much the more or lesse force and vigour , according to the difference of persons from whom it commeth , and of the words by which it is vttered . So that our chiefe labour must bee to mooue the heartes of the hearers : and wée must weigh this , that nothing can enter into their hearts , which is not currantly spoken , and without offence to the eares : and therefore wée must labour to haue ( as Bias saide ) a comely grace in holding our peace , and a liuely force in speaking .

Guaz.

If then your meaning be wée shoulde mooue affections , and persuade mens mindes with the tongue , you can not chuse but you must haue recourse to the preceptes of Rhethorike , which are not for euery mans capacitie .

Annib.

I thinke it neither necessary nor conuenient in this place to speake of those preceptes , because I will not séeme desirous to take the penne out of the hande of those which write of eloquence , which were nothing els but to séeke to take the lightning from Iupiter .

Guaz.

Hée which can speake by art , as you can , muche more easily shall hée bee able to discourse of art when néed● shall require .

Annib.

But being not in me to discourse of art , I shall lesse be able to speake by art . But admit I could doe both the one and the other , wee haue alreadie agreed , not to meddle with those matters which euery one can not vnderstand ▪ Wherefore touching that point , I will do no otherwise then discrate Phisitions are accustomed to doe , who hauing respect to the pouertie of some of their Patientes , heale them not with Rubarbe , Manna , or other costly medicines , but in stéede thereof , woorke their cure with hearbes and simples , and suche remedies as without paine or charge are commonly to be founde in euerie fielde , house , and Gardeine . So likewise , the most part of men being sicke , and so depriued of vnderstanding , that they are not able to atteine to those high and profound secrets , which are as it were in the marow and pith of the institutions of Rethorike , we will laye before them those things , which at the least grow about the Barke . For though they bée not of great price , yet neuerthelesse they shall be of great profite to the diseased . I say then , that our tongue shall bring foorth wordes which shall haue force to stirre vp mens mindes , and in goodlinesse and goodnesse , both they shall represent that gold wherof wée haue made mention , so that there be a little labour bestowed in the action , iesture , and pronouncing of the woordes , which hath great force and power in spéeche . And albeit the orations of Demosthenes are ●ull of eloquence and wit , yet it is saide , That in Demosthenes there lacketh the greatest parte of Demosthenes : for that they are not liuely pronounced , but set downe to bée read in dead letters . And verily I haue knowne many so delightfull in their discourses , notwithstanding they haue béen vaine and to small purpose , that by the swéete and pleasant deliuerie and pronouncing of their spéech , they haue gotten the commendation to bee able to speake verie well .

Guaz.

Many Courtiers carie that litle péece of suger in their mouthes , and it may bee saide , that their money séemeth to bée Golde , although in the touche it is found to bée siluer , or baser mettall . But I am of opinion in this , that wée suffer our eares to bée too muche tickled , whereby wée giue wrong iudgement of the matter , beeing more attentiue to the sounde of the woordes , then to the waight of the sentences , giuing the tytle of Oratour , to suche a one as is but a brabler , and altogether without learning .

Annib.

I am fully of your minde , and thereof it commeth , that many times certaine verses like vs verie well , and séeme to be set foorth with all the pleasant vaine of Poetry , when we heare some tumbler or Dauncer sing them to the Harp , but if you come to read , them afterwards , you wil think them sottish & vaine . The like befalleth to many others , who in speaking are verie well liked of , and no fault to be founde in them , but let them come to writing any thing , and they are no bodie . But that we haue no meruayle héereof , I must say vnto you , that those same persons are not in deede eloquent , but that all their force and vertue lieth in the swéete deliuerie of their wordes , which though they bee neither well placed , neither verie pithie or sententious , yet they make to the eares and the minde a most delightfull Harmonie , which possesseth vs in suche sorte , that wee neither searche after , nor desire for any thing besides .

Guaz.

Then it is no meruayle on the contrarie , that many knowe howe to vse pure and fine filed spéeche , and yet want the gift of pronuntiation , which is so yl in them , that thereby their woordes loose their grace and authoritie . But for so muche as this parte of action hath force to make men estéemed of aboue their desertes , I shoulde bee verie glad if you woulde shewe mée wherein consisteth this vertue .

Annib.

Séeing the other good parts , which are in you , are accompanied with this same also , I can not beléeue but you knowe well enough by what meanes you haue gotten it .

Guaz.

I knowe not howe I may beléeue , that you beléeue so , for I knowe that I neuer learned any precept of Rethorike .

Annib.

You are the more happie to haue attained to that without trauayle , which others can not come to , with much studie .

Guaz.

Doe you not knowe that he is not happie , which doeth not knowe him selfe to be happie .

Annib.

Though you are ignorant of the partes of this action , yet you knowe in your selfe the gift of good deliuery of spéech , and that you possesse that gift . And for my part I confesse vnto you , I haue not bestowed muche studie about those pointes . But if your pleasure be , that we shal roaue at them , perchaunce we shall come neare the marke of the Authours of Rethorike .

Guaz.

Euen as it shall please you .

Annib.

I consider first of all , that the first part of action consisteth in the voice , which ought to measure it forces , and to moderate it selfe in suche sort , that though it straine it selfe somewhat , yet it offend not the eares by a rawe and harshe sownde , like as of stringes of instrumentes when they breake , or when they are yll striken .

Guaz.

To say the trueth , that is the pronuntiation of the most part of our Monferins , and muche more of those of Piemount , who with the shrilnesse of their wordes goe thorow ones eares .

Annib.

Yet wée must take héede we speake not so softly that we can scarce be heard .

Guaz.

That is the voyce of Hypocrites , and our holy Ankers , who séeme to speake with the mouth of death .

Annib.

Nexte , wée must take héede to bring forth our woordes distinctly , and to separate the sillables : mary in suche sorte that wée set not foorth euerie letter , as litle children doe when they learne to reade , which is a verie vnpleasant hearing .

Guaz.

The people of Verona and Venice , séeme to erre in that .

Annib.

But on the other side , it is not méete to vtterous wordes in suche hast , that like meate , in the mouth of one almost starued , they bée swallowed downe without chewing

Guaz

It is vsed of the Genowayes and those of Cor●a .

Annib.

And therefore it is necessarie to vse a meane , that the pronuntiation be neither too swift nor too flow . But we must take héede aboue all thinges , that the last sillables be heard plainly , least we fall into the fault of some , who suffer the last letters to die betwéene their téeth . Like as he who for feare to say amisse , durst bring foorth neither Tempum nor Tempus , but Tempt , and therefore wée must speake freely , without supping vp our woordes , and bringing them but halfe foorth .

Guaz.

Louers commonly vse such vncertaine and broken spéeches .

Annib.

We must likewise take héede we speake not out of the throate , like one that hath some meate in his mouth which is too hotte , or els is almost choaked with the reume .

Guaz.

This is the imperfection of the Florentines and those of Luqua : who haue their throates full of aspirations .

Annib.

Some others offende as muche , who opening their mouth too muche , fill it with winde , and make the woordes resowne within , as an Eccho doeth in Caues and hollowe places .

Guaz.

As I think , that is the natural custome of those of Mantua and Cremona , wherin those of Naples also kéepe them company .

Annib.

Lastly , the voyce must be neither fainte like one that is sicke , or like a begger : neither shrill nor loud like a crier , or like a schoolemaister , which doeth dictate or rehearse to his scholers some theame or epistle . For it would be saide , as it was saide to one , If thou singest , thou singest yll , if thou readest , thou singest .

Guaz.

I doe not thinke for all that , you woulde haue vs in speaking vse alwayes one tune and measure .

Annib.

No verily , for the pleasure of spéech , so wel as of Musicke , procéedeth of the chaunge of the voyce , yea , ( to ende this talke ) I woulde haue you know , that as we sometimes stande , sometimes walke , sometimes sit , without continuing long in either of them , so the change of the voice , * like an instrument of diuers strings , * is verie acceptable , and easeth both the hearer and the speaker : and yet we must sée that this change be made with discretion in time & place , according to the qualitie of the woordes , and the diuersitie of the sentences and sayinges .

Guaz.

As far as I sée , you haue nothing els to say touching this action .

Annib.

No more touching the voyce , but there is an other parte , which perteineth to the iesture , whereof perchaunce it were better to say nothing , then speake too litle , for that there belong vnto it so many circumstances , that for my part I am not able to rehearse them .

Guaz.

It is muche in my opinion to kéepe a certaine maiestie in the iesture , which speaketh as it were by vsing silence , and constraineth as it were by way of commaundement , the hearers to haue it in admiration and reuerence .

Annib.

Yet herein is required such a moderation , that a man with too litle be not immoueable like an image , neither with too much , too busie like an Ape : and as the one stirring no parte , thinking to get the opinion of grauitie , incurreth the suspition of folly , and is taken for a feigned person , brought in to speake , hauing of him selfe no life , so the other by the libertie of his iestures , thinking to vse a plausible kinde of curtesie , whereby to winne fauour , speaketh a playerlike kinde of lightnesse , whereby hée getteth discommendation . I will not in this place aduise him that speaketh to holde his head vpright , to take héede of licking or byting the lippes , and to sée the woordes agrée to the iesture , as the daunce doeth to the sowne of the instrument : neither likewise doe I thinke it méete to admonishe the hearer to take héede of rude lowtishe lookes , of wrying the bodie aside , of too set a grauitie in lookes , of too sower a countenaunce , of gazing about him , of whispering in any others eare , of laughing without occasion , of gaping too wide , of shewing him selfe gréeued at the speakers wordes , and of all those thinges whereby you may either amaze him that speaketh , or els séeme to bée wearie of his talke . I will not , I say , speake of these thinges , for I should but make a recitall of Galatee , and those bookes , whiche the morall Philosophers and Rhetoritians haue written vppon this matter . These are thinges whiche are learned , not so muche by readyng , as by vsing company , for when an other speaketh , wée marke what liketh and what disliketh , and by that wée knowe what we ought to auoyde and what to followe : as when wee our selues speake , and that wee sée some of the hearers litle attentiue , or some other way to vse some yll behauiour , wée learne by his inciuilitie how we ought to behaue our selues in hearing others . It shall suffice then to say for this time , that touching this action , wee must frame all the bodie in suche sort , that it séeme neither to bée of one whole immooueable lumpe , neither yet to bee altogether loosely disioynted .

Guaz.

That is , wée must imitate those which neither Saintlike are too ceremonious , neither Iugglerlike are too quicke and too full of action .

Annib.

Iust. . But aboue all , it behooueth him , which by his action is willing to mooue an ether , to féele first some motions in him selfe , and to drawe foorth the affections of his heart , in suche sort , that the hearers séeing them shew without the eyes , may be mooued by the verie countenance of him that speaketh .

Guaz.

This same in my iudgement is one of the best and necessariest aduertisementes which you haue hythervnto giuen : for that the ende of the speaker , being to stirre vp the affections of others , hée ought to take paine in it . And it can not be that you shoulde bée sorowfull for my mishap , if while I recount it vnto you , you perceiue not me to be sorowfull Neither can I possibly wring the teares from your eyes , vnlesse I first wipe them from mine owne . To be short , one thing can not giue to an other that which it selfe hath not . And I say againe , that this is a notable precept : whereby you put mée in minde of some persons whom I knowe happily indowed with this gift . And amongest other , my Lorde the most reuerend Archbishop of Thurin , Seigneur Hierosme de la Rouere , who , by his learning eloquence , good conuersation and godly life , began euen from his infancie to make all men haue him in admiration , and to bée very well thought of in all companies hée commeth in , and yet hée is become so expert in this action , which you haue proposed , that not only by his swéete , filed , graue , and distinct words : but also by the windowes of his eyes , by the clearenesse of his countenance , and by the séemelynesse of his gestures , hée doeth so open within his commendable affections , that on the one side , and the other , hée carryeth away mens heartes whither it pleaseth him .

Annib.

You sée then , that the inwarde action ought to Goe before the outwarde , so that the sounde of the wordes , and the motions of the body , bée thrust forwarde by the affections of the hearte . * And of all this our discourse , wée may gather this , that there is aswell eloquence of body , as of mind , and that many are counted elequent , for some or for only one part of Rethorike , which is iustified by the example of Apuleius , who was iudged most eloquent , for his countenance , gesture , and comely moouing of the body , with the which good partes , hée more allured his auditours , then with copie of wordes . It is saide further , that Hortensius tooke more paines in trimming vp his body , then in framing of his speache : so that it was doubtfull whether men ranne rather to beholde him , then to heare him . So great agréement is there betwéene the words and the countenance , and the countenance and the wordes . * Now for somuch as wée haue saide , and concluded , as muche as is sufficient touching the tongue , it is requisite wée come to those partes which consist in manners : and as hytherto wée haue intreated of the bewtie of golde , nowe wée must consider of the value of it .

Guaz.

You haue in few wordes so well satisfyed mée touching Action , that nowe you make mée desirous to heare some other point touching talke . And as that which you haue hether vnto said , concerneth only the pronuntiation of wordes , and the gestures of the body , so I woulde bée very glad it might now please you to speake of those points , which apperteine to the ornament and bewtifiyng of speach : which discourse wyll not excéede the capacitie of men of meane vnderstanding .

Annib.

I haue already tolde you that wée must not climbe vp that great trée , to gather the fruites which are on the top of it , for that we shall haue much to do to get thither , and fewe there bée that will bée able to followe vs : and wée ought to thinke our selues wel , that wée haue reached with our handes , those fewe leaues , and flowers which hang ouer our head . And for that the chiefest vertue is to abstaine from vice , I first admonishe him , which taketh pleasure in ciuile conuersation , to eschewe all things which make the talke lesse delightfull to the hearers : as , to vse more briefenesse then is requisite , for the plain setting foorth of the matter hée hath vndertaken to speake of , which troubleth much the hearers . For as if they were iuditially to examine an offendour , they shall bee driuen by continuall demaundes forcibly to wring foorth of his mouth those things , which ( to explane the matter throughly ) hée ought to vtter without asking . But on the other side , hée must not vse superfluous wordes , nor bée tedious to his hearers with long Prefaces , and other impertinent circumstances besides the matter , whiche sheweth him a vaine trifler , without iudgement , and maketh him nothing acceptable to his Auditors .

Guaz.

By many wordes many imperfections are discouered , and as a wise man saide , If to haue the tongue still walking and iabbering were a signe of wisedome , the Swallowes might verily bée saide to bée more sage then vs .

Annib.

* Therevpon it is that the lawmaker , being asked why hée ordeined so fewe lawes for the Lacedemonians : Answered , that a fewe lawes were enough for those that vsed but fewe wordes . * But those which vse varietie , and intreate of diuers matters , though they vse many wordes , yet they weary not their hearers , so much as those doe , who according to the Prouerbe , Make of the flie , an Elephant , and of a matter of nothing , a long tale , * which Agesilaus finding fault with , saide hée liked not of that Shoomaker , which made a great shooe for a little foote . * There are many other imperfections of speache , which I will not rehearse , for that hée whiche giueth attentiue eare , shall bée well able to discerne , and knowe them in him who speaketh yll . I will say that amongest other faultes , there is one common to the most part of men , who by negligence vse to repeate some one worde verie often ▪ and some there are , who speaking by the mouth of another , rehearse often this ( sayth hée ) which is very vnséemely . Another at the beginning of euery sentence , commeth in with ( nowe Syr ) : and some there are , who when they will not or can not signifie thinges by their proper names , in stéede thereof say ( what shal I call it . )

Guaz.

The first faulte of these last rehearsed , is very vnséemely for him which speaketh , but much more for him which writeth , and I haue noted , that many hauing some speciall affection to some woorde , or to some manner of speache , haue sowed it in a thousande places , and in euery leafe of their booke coulde not refraine from continuall repetition of the same wordes , or phrases of speache . And therefore there are , whiche say , the writinges of Bembo woulde haue better grace , if these wordes ( Paeuentenole , fortuneuole , and suche like ) were not so often inserted in them , whiche gaue occasion to the Cardinall Farnese to say iestingly , as hee behelde a house at Bologne , built with many windowes , Questa casa secundo il Bembo é molto fenestreuole .

Annib.

Wée must in our talke take héede of those faultes , and others suche like , other aduertisementes which I can at this time giue , touching the commendable pointes in talke , are that euery one indeuour to expresse the thinges whereof hée speaketh , so plainely , that hée maketh them séene and touched , as it were with the finger , vsing wordes proper , significant , and of efficacie .

Guaz.

I count him most happy which hath that grace , and I knowe some Gentlemen so meruellous in that point , that they wil force their hearers , to receiue pleasure and dolour , to laugh and wéepe , according to the qualitie of their discourses : by the which ( like Orphee and Amphion ) they will drawe them whither pleaseth them . But I knowe not whether you haue marked some , who on the other side , labouring to speake plainly and effectually , become more obscure and lesse delightfull , whereby it commeth to passe , which is saide , that by too much spurring , the horse is made dull .

Annib.

That fault commeth of affectation , which is aboue all things to bee auoyded , as a thing odious and fruitlesse : & you know wel that to those which giue eare to their owne wordes , it happeneth as to those , who the more they force themselues to beholde the Sunne , the more they make their eyes runne on water : And therefore it behooueth euery one to measure his forces , and to know that a man ought to speake no better then hée can .

Guaz.

I haue tried in my selfe that to bée most true which you say , and I haue noted some , who the more they striued to shewe themselues , the more did they ouerthrowe themselues , verifiyng the saying of the Poet.

He which will climbe too high , doeth seeke to catch a fall : What God hath giuen to man , let him content himselfe withall . Annib.

Moreouer , sometimes suche matters come in talke , wherein negligent carelessenesse in wordes , is more acceptable then diligent curiousnesse : and nowe and then common and familiar wordes , set foorth the matters which are handled , farre better then Tragicall and stately words doe . I mainteine not for all this , that a man néede take no care howe hée speaketh : for it is a thing as blame worthie to speake dissolutely , as to speake difficultlie : and it is as great a fault in common and knowne matters to vse curious affectation , as it is in great and waightie matters to shewe himselfe negligent , and void of consideration . Wherfore a man of good iudgement will knowe howe to flie these extreames , and to vse in time and place , wordes and sentences , either more or lesse graue , according to the diuersitie of places , times , matters , & persons , to whom hée shall speake : which likewise writers vse to obserue in their workes . But in any wise I aduise him to bestowe more paine about the sense , then the wordes : for that most commonly in busiyng his braine about the vaine pompe of wordes , hée doeth not conceiue the matter so well , nor contriue it in such order , as hee ought to doe : and with Esopes Dogge , letteth fall the fleshe , to catche the shadow . And wée must make account , that as the guest féedeth not himselfe with the smoke of the meate , nor the Host payeth himselfe with the sowne of the money , so the hearer , doeth not content him selfe only with the smoke or sowne of goodly wordes . To bée short , goodly wordes without good sense , are not wordes , but rather trifles .

Guaz.

* I thinke there are fewe able to attaine to the excellencie of Focion , who is saide to vse few wordes , containing in them muche matter : as if hée shoulde compare wordes to mony , which is so muche the more estéemed , by howe muche lesser it is in quantitie , and greater in value .

Annib.

This is , no doubt , a rare and singuler gift , but hée which cannot attaine to it , ought at the least to knowe , that vnpolished wisedome is more commended , then florishing filed speache , voide of wit . And as in money wée doe not chiefly consider the fourme , and the stampe , but the weight , and the matter whereof it is made , so in speach wée ought not to looke so much to the grace and finesse of it , as to the grauitie and goodnesse of it . * And for that there are many which are of very good deuise , who in wordes are not able well and readily to e●presse it , I woulde wishe him , which in ciuile conuersation séeketh to winne fauour and commoditie , that hauing not himselfe learned of Oratours , the places from whence are drawen the varietie and copie of words , figures , and elocution ; whereby the speach is bewtifyed and set foorth ▪ at the least hée diligently giue eare to the wordes of others , and thinke with him selfe , that there is not any so fond , or so barren in his speach , but that sometime he saith something worthie of memorie , which ought to gather as a rose amongest thornes , and lay it vp for his owne vse . And albeit these same ornaments and flowers of speache growe vp chiefly in the learned , yet you sée that nature maketh some of them to florish euen amongst the common sort , vnknowing vnto them : and you shall sée artificers , and others of low estate , to apply fitly to their purpose in due time and place , Sentences , pleasant Iestes , Fables , Allegories , Similitudes , Prouerbes , Comptes , and other delightfull speache , varying from the common fourme of talke , whiche hath no small force to content the hearers . And therefore as wée haue saide alreadie , it is néedefull to aide our selues with a litle Art . For to set downe thinges alwaies in those bare and simple 〈◊〉 , which our mother hath taught vs , and to followe euer their plaine propertie , doeth but weary the hearer , who on the contrarie , is recreated and delighted with varietie , & those figuratiue speaches , which are not common to euery one . And though it bée more then I néede to doe , to illustre this , which I haue spoken with examples , yet ( more to satisfie my selfe then you ) I will rehearse one . Hée which in wordes and outward shew pretendeth vs great good will , and in his heart wisheth and worketh vs yll , may bée signified , and set foorth by vs with this onely worde ( Dissembler ) yet you shall heare some fine head ( refusing to vse that common worde , whiche very infants vnderstande ) which will tearme him a wolfe clothed in a shéepes skin . Another will say , that in the likenesse of a Doue , hée caryeth the taile of a Scorpion : or , that he hath Honie in his mouth , and a Rasor at his girdle . Another will call him a painted Sepulchre , sugred pilles , or gilted copper . Another will say , hée maketh shewe of the cuppe , but giueth blowes of the cudgell : or , that hée wéepeth ouer his Stepmothers graue . Some will crye , beware your legges , or will say , that he offereth you bread with one hand , and throweth a stone at you with another .

Guaz.

A man may also apply vnto the verse of the Poet ▪

That in the fayrest flowers and grasse , the serpent most doeth lurke . Annib.

We may then thereby knowe , that to trimme vp our spéech , and to goe an ace beyonde the common sort , it is good to accustome our selues to those pretie and pleasant kinde of speeches .

Guaz.

We must not then blame the diligent industry of some , who like vnto Bées , gather hony of diuers flowers : and not suffering one woord , sentence , or mery iest , spoken by others , to fall to the ground , write them in their tables , to the intent to vse them themselues afterwardes eyther in speaking or writing .

Annib.

I rather commend them , for that it is the way to get reputation with little charge , and I likewise commend those , who to store themselues more plentifully , reade comedies and other posies , from which they fetch many thinges to the same effect .

Guaz.

Here it commeth in my head to sell you , that aboue al ( in my iudgement , ) they are best liked of in company , to whom God hath giuen the grace to be able to discourse wel & readily of euery thing . For as the spring time doeth marueylously delight the eies with the sundrie sorts of flowers which it bringeth foorth , so these same by the diuersitie & varietie of their discourse , giue woonderful refreshment to our mindes .

Annib.

* I count those , which wil vndertake to speake of euery matter , rather venturous then learned : and I haue knowne some yong men so gréedy of knowledge , that they haue deuoured all sortes of bookes without chewing them , and according to the nature of cold stomakes , which desire more then they are able to disgest ▪ haue crammed in great abundance of learning , whiche for lacke of good disgestion yeeldeth no nourishment : and while they haue gone about , being amongst learned men to seeme at one time Orators , Poets , Philosophers , and Diuines , they haue scarce shewed themselues sufficient Gramarians . And therefore you must think , that though they commonly make men haue them in admiration , and take delight in their companie , yet they are confused in themselues , and altogether without order , not vnlike a painters aperne , which you shall see spotted by chaunce with al kinde of coloures . And this their learning , more diuerse then deepe , may in deede ( as you say ) be likened to the flowers of spring time , * for that it is not come to Automne , neither hath gathered the ripe fruites of the right sciences : euery one of which will aske the studie of a mans whole life . So that it is a matter impossible for any man to discourse perfectly of euery thing , and wee may say , that these men follow the Poet in that verse .

I holding nothing fast , of all thinges fasten holde .

Which is likewise agreeable to the Prouerbe , That he is not any where , who is euery where . Yet for my part , I doe not reprehend these men , but rather commend them , as wel for that they haue not aspired hereto without studie , or at least without frequenting the companie of the learned , as also for that * by those their mingle mangles , * they win the liking and good opinion of a great many that they shal come in companie withall * . But I will say thus much vnto you , that is a most commendable course for a prince to take , whom perchaunce it better beseemeth to haue superficiall sight in diuerse languages and sciences , then to be deeplie séene in one onely . For many people of diuerse nations and professions , hauing many important occasions of dealing with him in person , it seemeth meete for his maiestie ( not so much for an ornament to himselfe , as vniuersall benifite ) to haue of all thinges , if it be possible , a certaine superficiall knowledge . Prouided alwayes , that his principall care and studie be to gouerne and rule his subiects , as he ought to doe : that it may not be sayd of him , as of Nero , who was very desirous ( though he nothing deserued it ) to be counted an excellent musition : whervpon it was saide that he was euery other thing more then a musition , and yet more a musition then a prince . But for priuate persons , I am flat of this opinion , * that hée which séeketh to reache the very toppe and type of glory , must rather get him downe to the roote of some one science onely , then gather héere and there the fading flowers of many , * remembring alwayes this saying : That to ●unne ouer diuers things slightly , delighteth : but to reade ouer fewe things aduisedly , profiteth .

Guaz.

I perceiue by you , you are desirous to come to other matters : yet I beséeche you to cléere mée of one doubt more touching the tongue , and to shewe mée whether you thinke good , that euery one vse the common language of his owne Countrie , or els affect the Tuscane tongue , as the better and finer .

Annib.

You driue mée to speake of a matter , wherein swaruing some what from the opinion of others , I shal perchaunce purchase to my selfe the tytle of arrogancie : neuerthelesse ; I consider that the varietie of opinions , whiche haue any grounde of reason , cannot iustly bée misliked . And therefore as you shall doe mée no wrong to gainesay that which I say vnto you , séeing it commeth not from the Oracle of Apollo , so I thinke I shal not any way iniurie others , if I nowe fréely say vnto you , that I haue alwaies béen of opinion , that euery one speake according to the manner of his owne countrie : which , who so leaueth , to take vp any other fashion of speache , is no lesse to blame then they which renounce , and refuse the Countrie it selfe . For it is to bée considered , that after the first confusion of tongues , many sortes of languages haue by the diuine power of GOD remained in the worlde : whereby not onely one Nation was knowne from another , but also one Countrie , one Citie , one Uillage , and ( which is more ) one stréete from another .

Guaz.

I thinke verily that it cannot bée saide with reason , that I leaue my countrie , but rather that I loue it , & am carefull for it , deseruing to bée well thought of of euerie one , if I indeuour in speaking to auoyde the grosse rudenesse of the Montferrat tongue , to reduce and conforme it to the puritie of the Tuscane tongue , and to stirre vppe others to followe mée , so that it may become our owne proper language .

Annib.

So long as you shall betake your selfe to that manner of spéeche , and no man els take it vp , your language shall not merite the name and title of Countrie language , but rather of forraine , and you shall rather bée mocked for it , then commended . But if you alone coulde bryng to passe ( whiche séemeth to mée a matter impossible ) that the amendment and refourmation by you introduced , might bée allowed and followed by others , then no doubt but you shoulde deserue commendation of euerie one . For then that language shoulde bee no longer strange , but our owne properly : whereof certaine new fashions in apparrell , taken vp not long since , giue vs an example ▪ whiche comming from Spaniardes , and other Strangers , are at this day made our owne by proprietie , whiche falleth out likewise in spéeche . For not onely this our corrupt language of Montferrat , but euen the Tuscane tongue likewise hath receiued certaine wordes ( as you knowe better then I ) both French and Pe●uenciall , and hath so well appropied them , that they are taken for Tuscane . And who knoweth not that by reason of the concourse of the Mantuans hyther , within this little while wee haue giuen course to certaine spéeches , woordes , and accents come from them , which leaping from mouth to mouth , at length are made common to euery man ? Whereby like fishes comming from the ryuer Garda or Mince , they swimme in great abundance into this ryuer . And wee shall sée also héereafter , that the diuersitie of people , which is come to place them selues in this Citie , wil , by the mixture of so many tongues , haue chaunged in diuers wordes , the speech vsed at this day .

Guaz.

Then your meaning is , that I ought to speake after the abuse of our countrie .

Annib.

Yea in déede is it .

Guaz.

To what end then haue I bestowed labour in the Tuscane tongue ?

Annib.

Mary to this purpose , to set downe well in writing , but your owne minde , and the will and pleasure of the Prince your Maister .

Guaz.

If it bee lawefull for mée to write Tuscane like , why shall it not bee lawfull likewise for mée to speake Tuscane like ?

Annib.

For that all men commonly delight to write , as men ought to doe , and to speake as men vse to doe : and though they binde them themselues to a right order in writing , yet they are content in speaking to follow the common vsage .

Guaz.

If you did marke , as I haue doone , the delight whiche these Citizens take to heare Senior Mola the President speake the right Tuscane tongue , swéetened with the pleasant Romane tongue , I am sure , you woulde allowe mée and other also to speake the Tuscane tongue .

Annib.

That whiche beséemeth him , were vnséemely for you , and in vsing it , you shoulde make your selfe as much misliked , as he is liked . For hée hath remained in those partes long time , euen from his youth , where hée hath learned the language in suche sorte , that it cannot bee saide , that in his house hée speaketh a straunge or affected language : which woulde bée saide of you , who hauing made no abode in those same Countries , you cannot excuse your selfe , that by long vse you cannot speake otherwise : whereby you must thinke that hée speaketh so of necessitie , where you shoulde speake vpon pleasure , to content your owne fansie , or els vppon a brauerie , to shewe your skill . And like as it is reported , that while the Astrologer made a discourse of the mouinges of the celestiall Spheres , and cou●se of the starres , a Philosopher interrupting him , scoffingly demaunded of him , how long it was since hée came from heauen : so a man might ask you , how long it is since you returned from Tuscane , and what is the newes of those partes .

Guaz.

Seeing you will not suffer mée to speake Tuscane , but thinke best I shoulde followe our owne countrie language , I will frame my selfe to speake as the common people doeth .

Annib.

So shall you commit a fault vnséemely for so wise a Gentleman as you are , and you shall therein imitate some of our Citizens , who coueting to bée counted pleasant fellowes , take delight in counterfaiting to speake clownishly , whereof it commeth to passe , that comming afterwardes into the companie of graue persons , they are not able to refraine those follies , and so shewe themselues rusticall , and vnciuile in their speach .

Guaz.

If you forbid mée both forraine speache , and my owne naturall language also , I knowe not howe I shall speake , mée thinkes by you , that you meane to tye my tongue .

Annib.

I doe not prohibite you to speake in your naturall and mother tongue , but I woulde not haue you vse improper and vnfit speeches .

Guaz.

The more a Tuscane speaketh Tuscane like , shal hée not bée the more commended ?

Annib.

Yes mary shall hée .

Guaz.

By the same reason , the more I shall speak● Montferrat like , the more praise I shall merite .

Annib.

The same reason cannot hold in things which are vnlike , like as these two tongues are . For the Tuscane is perfect , and ours imperfect : so that of good thinges wée ought alwaies to choose the best , and of euill , to leaue the worst .

Guaz.

If I ought to auoide the worst wordes in our tongue , I must bée faine to put Tuscane woordes in their stéede , which doing , I shall make the hearers to laugh at mée , for making suche a mingle mangle of Lombarde and Tuscane woordes togeather . And for my parte , I woulde thinke it better to speake one tongue , altogether our owne , or altogether Bergamasque , then to speake a language so diuers , and mingled of the Tuscane , and our owne , which ioyned together , haue that grace whiche Dan● sheweth , when hée saith : Non credo qui per terra andasse anchoi .

Annib.

I thinke you haue noted thrée sortes of garmentes , which are vsed at this day , whereof some are of one only colour , like vnto Crowes or Swannes , some of diuers colours , like vnto Pies or Parrets , wherein you sée the colours deuided , and separated : some are of silke or wooll , of diuers colours , so well incorporated and mingled together , that it is not possible to discerne the one colour from the other , like vnto the feathers of Partridges , or of certain Pigeons , whose colour is so confused and chaungeable , that a man cannot say what colour they are of . The very same differences are found in speach , for that some vse simple speach , consisting of the tongue only , some compounde of two or thrée diuers tongues , some mingled and changeable . And I am of this minde , that this mingled kinde of speach ought to bée permitted to most men , that simple kinde to fewe , but that diuers kinde , to none at all . Nowe these onely ought to vse that simple kinde of speach , whose language is perfect , and polished , and all one in speaking and writing . But those ought to vse the mixed kinde , whose mother tongue is rude and vnperfect , like as ours is . But those erre muche which speake in diuers sorts , vsing sometime wordes which are stark naught , & sometime those which are excellent good , like as Dant did , ending that Tuscane verse before rehearsed , with a rude worde of Lombardy , which in respect of the other wordes , resembleth a péece of course cloth set vppon a veluet garment .

Guaz.

That Poet is to be excused , for that in his time his tongue was not come to that perfection that nowe it is of .

Annib.

In deede in that respect hée is to bée excused , and besides , when the necessitie of the ryme did not driue him to it , hée vsed oftner Hoggi , then Anchoi . Moreouer , intreating of high and waightie matters , hée bent him selfe rather to profite those which shoulde reade him , then to delight them . And you may well consider that when the minde trauelleth in déepe and hard matters , it cannot bée curious in the choyse of wordes .

Guaz.

You say well , but I am of this minde , that the making of rime , shoulde not make a Poet vse naughtie wordes .

Annib.

Albeit it bée a fault , yet it is muche lesse then that which certaine Poets at this day commit , who take no care howe the sentences hang together , so that the ryme fall right : putting in suche fonde deuises , so farre from the expectation of the discreete Reader , that they make him readier to laugh at them , then to learne them . Like as an ignoraunt Asse some time did , who as your brother tolde the other day in the Academie , ended the first verse of a Sonnet , with this worde Ersiglia , and to rime with that in the fourth verse , hée put Vriglia , and in the next following Striglia . And lastly , not knowing howe to rime vppe the other quaternarie , hée botcht it vp with vna cauiglia . Whereby wée may gather , that if the faulte in wordes bée veniall , the faulte in sentence and matter is mortall .

Guaz.

Séeing you neither allowe my simple spéeche , nor diuers , but will haue mée vse only mingled and changeable , it is requisite , if it so please you , that you lay before mée the way to myxe this chaungeable language , in suche sort , that the diuision and parting of the colours bée not perceiued .

Annib.

As in changeable silke and cloth , there is euer some one colour that sheweth more liuely then the rest : so to fashion this mixed spéeche , it is necessary that the natural language bée chiefly set foorth , in suche discrete sort as you doe . For you dippe somewhat the Pencill of your tongue in the freshe and cléere colour of the Tuscane tongue . Whereby you shadewe the stained spottes of our mother tongue , mary yet so lightly that your spéeche is alwayes knowne for Lombard .

Guaz.

As I remember , there was a Philosopher , who speaking of the myngling , and effectes of diuers colours , saith , that by mingling togeather white and black , browne is made : so your meaning is belike , that I speake neither Lombard nor Tuscane , but some hotche potche of both .

Annib.

In making this browne colour , you make your selfe shewe bright : and in confounding these tongues , you shewe your selfe to bée of good iudgement . And for that examples explane thinges more plainely , I will tell you that I haue noted how , in this mixture , you haue vtterly razed these wordes , il moizo la feia la Sgroglia , and other suche like corrupt wordes ( whiche are proper not only to some poore labourers of this Countrie , but also to some Citizens ) and in stéede thereof , haue enterlined these woordes , Matto , pecora , and guscio . And as it behooueth a Gentleman to speake better then a Plebeian , so the wisest and best learned Gentleman , ought to speake better then those that are of lesse learning : But alwayes in such sort , that hée séeme not to set vppe a newe language , and bée a stranger in his owne house . And for conclusion , that hée haue regarde to this sentence , That hée bée indued with suche knowledge as the fewest sorte haue attained to , and that hée vse suche speache as the most part are accustomed to .

Guaz.

You haue handled this matter , touching spéeche , verie profoundely , but yet I am not throughly cléered of one doubt : For when I shal obserue al those things you haue spoken of , I shal easyly make my selfe to bée knowne for a Lombard , but it shall bée harde to discerne by my speache whether I bée of that parte of Lombardie called Montferrat . Whereby that which you haue set downe shall take no place , that euery one ought to manifest by his tongue of what countrie he is , for I may as wel be taken to bée of Plaisance or of Verona , as of this Citie ,

Annib.

Your doubt , maketh mee out of doubt , that my discourse touching this matter is not yet finished , and therefore in fewe wordes I answere you , that as by the bookes , apparrell , and behauiour , wee giue a gesse of what Countrie a man is , so the speache ought more manifestly to bewray it .

Guaz.

The Gascons and the Frenchmen are euidently enough knowne from others , by their blalsphemie and swearing .

Annib.

The like is vsed almost in all places , but the iust God will vse no difference in punishing vs for it . I would also that not onely in the words , but also in the sound , accent , and pronuntiation , wée shoulde retaine some signes and markes of our countrie , aswel to shewe our selues such as wée are to strangers , as also not to greeue , by a thorowe reformation and diuersitie , our countriemen , with whom wée must leade our liues : And therefore reason would we shoulde in some sort shewe our selues agréeable to them in speach and manners ▪ And for so much as we began this discourse of the tongue by a similitude of money , we wil end it with the same , and conclude , that as money , by meane of the coine hath a publike stampe set vpon it , whereby it is knowen where it was made , so our speach ought to haue a mark vpon it , which may shewe the originall , and countrie of him that speaketh .

Guaz.

You may now if it please you , descende to other things , which this day are to bée spoken of .

Annib.

Make account that all which hath béen sayde hythervnto , apperteineth only to the pleasure of the eare , & is but externall , and without . Nowe wee haue to consider more déepely , such thinges as are conuenient for education and manners requisite in ciuile conuersation . For Diogines vsed to say , That the Mathematicians behelde the heauen and the starres , but saw not that which lay before their féete : and that Orators study to speake wel , but doe it not . Hauing then set down in our ciuil conuersation the purity of spéech , we must now consider that that is not sufficient , without the puritie and sinceritie of manners . And therefore euery one ought to labour , to conforme his minde and affections to his wordes , yea and hauing not the gift of pure spéech , hée ought to supplie that defect , with the puritie and simplicitie of manners . And therevpon that graunde Captaine Marius , speaking before the people of Rome , sayde , My woordes are not well set in order , but I waygh not that much , so that my déedes bée good . Those haue néede of artificiall spéech , who with goodly woordes goe about to couer dishonest déedes .

Guazzo .

Your conclusion in briefe is , that to be acceptable in companie , a man must indeuour to be a Grecian in wordes , and a Romane in déedes .

Annib.

You haue hit my meaning right : but for that I haue already protested , that I will not binde my selfe to search out all the partes of morall Philosophy , we will giue those , that are more studious , leaue to turne ouer the Philosophers bookes , to furnish their mindes thorowly with morall precepts , and wée will content our selues to speake of things most familiar , and easie to bée obserued in conuersation . Amongst the whiche ( to growe nowe to the matter ) I woulde wishe euery one that séeketh to winne credite in companie , to resolue with him selfe aboue all thinges ( whiche very fewe folke doe ) to followe that excellent and diuine counsell of Socrates , who béeing demaunded which was the readiest way for a man to winne honour and renowme : answered , To indeuour , to bee such a one in deede , as hée desireth to séeme to bee in shewe .

Guazzo .

If you meane to intreate but of the easiest matters , you must let that alone . For séeing there is almost no man that putteth it in execution , it is a signe that it is a very harde point : and you knowe that a very great difficultie , and an impossibility , are taken by the lawes for one self thing .

Annib.

Men leaue it not vndone , for want of power to doe it , or of knowledge howe to doe it , but onely for want of will : and therefore you must not iudge those things hard to bée done , which consist onely in our will to doe , or not to doe .

Guaz.

If to bée learned , depended so well of my will , as to make a shewe as though I were learned , I woulde perchaunce bee better learned then I seeme to bée , for that I shoulde like better to bée , than to séeme to bée : but you knowe , that to attaine to learning , there is not onely required a wil , but study , watching , labour , and disquiet , which are irkesome thinges , so that according to the fashion of others , to hyde my ignorance , I force my selfe to séeme that I am not .

Annib.

You knowe that the will is not showen , nor executed of it selfe , but is manifested by the workes that insue : which though they be troublesome and ful of labour , yet if the wil be forwarde ( if they bee such thinges as may bee done ) they become easie to bée accomplished . Wherevppon it is commonly sayde , that nothing is hard vnto a willing heart .

Guaz.

I allowe that conclusion for good , but that hateful , séeming without béeing , béeing ( as you say ) in companie to bée auoided , I thinke it néedeful that you shewe the way how wée should auoide it .

Annib.

You haue reason to séeke howe to eschew this fault , for when wée goe about to perswade others , that wée knowe that whiche wée doe not , wee deceiue not others , but our owne selues ▪ and at the length wee are taken tardie in our ignorance . There are then diuers wayes to auoyde it : the first is , that the tongue goe not before the wit . And as women before they present themselues to the view of others , prie in their glasse , and take counsayle and assistance therof : so before wée vtter our wordes , we must haue recourse to the inward glasse , that wée may order and place them in such sorte , that the hearers may not iudge , that they take their beginning rather from the mouth , then from the heart , and that they are rather shot foorth at all aduentures rashly , then vttered with reason aduisedly . Of this premiditation this good shall come , that no man will aduenture to speake of thinges hée knoweth not , as the ignorant commonly doe . For according to the opinion of a wise man , he that speaketh he knoweth not what , playeth in a manner the parte of a madde man , and falleth into the fault that Alexander the great did , who reasoning of painting in the house of Apelles , and vsing spéeches impertinent and contrarie to that art , the wise Painter whispered him in the eare , that hée shoulde speake no more of that matter , or els that he shoulde speake softly , for that his prentices laught him to scorne .

Guaz.

I allowe wel of this , * wherewith also this saying agreeth , That it is no greater prayse to discourse well of that one knoweth , then to bée silent in that hée knoweth not , * whereof a Poet saide verie well .

Let Sea men speake of windes , of bees herdes that them keepe : Let Souldiours talke of war and fight , and sheepeheardes of their sheepe . Annib.

It is not long since that a certaine Gentleman ( who coueted to be counted learned ) chaunced to bee in the company of those that were learned men in déede , whereas there was talke of certaine new and rare workes which were verie shortly to be put in print : hée began to speake of an vncle of his deceased , not long before , who , in déede was a man verie well learned : and added further , that at his death hée left with him a woorke to be published the goodliest that might be : and béeing askt whereof it intreated , hee answered , I assure you it intreateth of all the excellent thinges of the worlde , I can not expresse vnto you the great pleasure I take in reading it . But being afterwardes askts whether the woorke were in proase or verse , the poore Gentleman without discretion , answered , that hee had forgotten that .

Guaz.

You haue produced a pretie example , nowe I pray you shewe mee some other way to auoyde this apparence .

Annib.

An other is , not to speake , while an other is in speaking , before the time serue , and before he which speaketh be thorowly vnderstood : for that diuers persons , gréedie of this sottishe séeming , will not suffer their companion to ende his spéech , but interrupting him , and taking the word as it were out of his mouth , will make a shew that they are better learned , and better able to goe thorow with the matter then hée , when in verie déede they litle or nothing vnderstande it . Wherein they resemble those ignorant fooles , who , whiles the Priestes sing at their seruice , ioyne their voices and kéepe tune with them , without vnderstanding any thing they say .

Guaz.

This fault is hatefull in company , and offendeth greatly him which speaketh . Touching this , I remember howe a Gentleman began to rehearse in a certaine company , the order and solemnitie of the mariage of the Duke my maister , whereat hée was present : and while hee was speaking , one of the hearers almost at euerie worde woulde put in his speake in the matter , thereby to shewe , that hée well vnderstood the whole matter : the Gentleman hauing borne long enough with this vndiscréete dealing , at the length paused a litle , and saide , My maisters , it séemeth to mée , that this Gentleman knoweth the whole matter better then I , and therefore I will leaue it to him , thorowly to recount it vnto you . This digression , as you may imagine , made my Gentleman pull in his hornes , and to acknowledge his fault , so that without speaking a worde more , hée suffered the other Gentleman to go forwarde , and to make an end of his matter .

Annib.

Certaine it is , that wee ought not to interrupt him which speaketh , but rather with a certaine modestie to take sometime that which he saieth , for newes , though euerie one knewe it before . But this interrupting of an other , were but a small matter , if a greater inconuenience did not insue of it . For that he which hath not the patience to giue eare to that which is spoken , oftentimes taketh wordes in other sense then they are spoken . Wherein he resembleth a Dogge , who hearing one knocke at the doore , barketh by and by , before he know whether it be a friend or an enemy , that is there . Wherof arise controuersies without cause , and much confusion , which should not happen if the hearer were more discréete , and woulde attend the end of the matter . So that we may well say , that those which are impatient to heare , are rashe to iudge , and are likewise ouerhastie Iudges : who either by persuasion , or by affection are induced to pronounce sentence , before they heare what either part can say for them selues .

Guaz.

Uerily , I can not abide how in some companies all will speake together , interrupting one an others talke , and resembling a flocke of Stares , or of Dawes , or other birdes , which when they are lighten on some trée together , make a confused charme and noyse all at once .

Annib.

And you which are discréete , if you chaunce amongst suche fellowes , because you will not shew your selfe parciall , are faine to beholde , assoone one , assoone an other , and make a signe with your countenance to all , to shew that you giue eare vnto them .

Guaz.

Without harkening in déede to any one of them .

Annib.

Right , we wil say then , according to the opinion of a Grecian , that to couet to speake alwayes , and neuer to heare others , is a kinde of tyrannie , so that in talke the speaker and the hearer ought to agrée to kéepe turnes as it were , like as they doe at tennis . Besides , one that can quietly heare an other speake , sheweth howe he liketh to haue the truth euidently and quietly opened in euery matter : and that he can not away with vnaduised and contentious arguing . And therevpon it is saide , That to vse silence in time and place , passeth all well speaking : and that it ought to be put in the number of the Philosophicall vertues . For as the Oratour is not knowne but only by speaking , so the Philosopher is no lesse knowne by modest silence , then by his graue sentences . * Therefore I would wish euery one in speaking so to vse the matter , that it may séeme he is rather vrged to speake of necessitie , then desirous to doe it voluntarily . Imitating that wise man , who is commended for thrée especiall vertues : the one , that hee neuer tolde lye , the other , that he neuer spoke yll of any , and the third , that hee neuer spoke but vpon necessarie occasion * . Wherevpon I conclude , that in companie euerie one ought to obserue two speciall times to speake : the one , when thinges come in question which hee vnderstandeth perfectly well , and hath at his fingers endes as it were : the other , when such matters arise , as hee must néedes speake of . In these twoo cases , it is better to speake then to bee silent , in all other , hee that shall vse silence shall choose the best way : and auoiding that vaine and counterfeite seeming , shall winne greater commendation .

Guaz.

Neither yet for all that , doe I thinke it meete , for any to be hasty to speake of all thinges that he vnderstandeth and knoweth perfectly , but to goe slowly forwarde in them , and to weigh whether they concerne his calling , or not . For albeit , by reason of my continuall sicklinesse , I haue been driuen to bestowe some time in the studie of Galen , yet for that my cheefe profession is not that way , I shoulde be misliked if I shoulde playe the Phisition amongest Phisitions , and enter into any deepe discourse of phisicke .

Annib.

It is no doubt an odious thing for a man to take vppon him sufficiencie , and to be pratling in euery matter . Wherevppon it is sayde that King Cleomenes , as a poore feeble Sophist reasoned in his presence of valour and force , fell a laughing , saying , If a Swallow shoulde speake of strength , I shoulde not forbeare laughing , but if an Egle did it , I shoulde hearken to him attentiuely . And therefore it were not séemely for you to take occasion to speake of Phisicke : and if occasion shal be giuen you , you may speake of it in way of doubting , or demaunding some question : manifesting by that modestie , that you haue more desire to vnderstande that you knowe not , then to vtter that you knowe . Wherefore euerie one ought to consider what opinion other men haue of him , and in what matters they will willingly heare him , and easily giue credite to him , and in no wise to meddle in any other matters .

Guaz.

Haue you any other meanes to shewe vs , wherby we may flie this fond séeming .

Annib.

Marie for that purpose , sinceritie and playne dealing is especially good , a thing verie commendable and necessarie , not only in déedes , but euen in woordes likewise . For many , to the ende they may be taken for others then they are , vse to shadowe the trueth , and when they thinke to winne credite , in the ende by some meanes or other , they bewray them selues to bée lyers and cogging mates , and by their false dealing loose their credite . And though this faulte bée committed in diuers sortes , yet mée thinkes it is too too intollerable , when a man attributeth to him selfe that whiche belongeth to others . According to the example of the Flye , whiche sitting vppon a Carte that was driuen on the way , saide , hée had raysed a verie great dust : * or like the Emote , who sitting on the horne of an Oxe that was tilling the grounde , beeing askte what hée did there , answered , that hée went to plough . *

Guaz.

I haue knowne many of them so impudent , that they haue not béene ashamed to affirme them selues to bée the Authours of some thinges as newe , and whiche haue befallen to them selues , whiche neuerthelesse are most stale , and founde written a thousande yeeres agoe in other mens workes .

Annib.

Therein they are to bee punished as falsifiers and filchers , for that they appropriate to them selues the honour that is due to others . But they commonly doe penance for this offence , like as once the Dawe did , who shewing him selfe at a generall muster of Birdes , armed in all pointes with the feathers of an other foule , was at length stripped out of them , and mockt and laught at as a counterfaite théefe . Wée must therefore haue reuerent regarde of the trueth , and take héede that we violate not the virginitie thereof in any sort , nor to pull so much as one haire from her , least wée sustaine shame thereby . And I will say vnto you more , that the trueth is a thing so tickle , that a man may incurre reprehension not only by disguising it in some parte colourably , but euen by verie reporting of it simply : which is , when men tell thinges which are true , but yet such as fewe will beléeue to be true .

Guaz.

Of that danger Dant expresly speaketh in these verses .

It is not good to tell that trueth , which seemeth like vnto a lie : For though it be no fault in deede , yet may a man be blamde thereby . Annib.

You vnderstande mée well , and so you sée that in companie we must not only report the trueth plainly and faithfully , but besides , wée must be spare in speaking of thinges whiche are not easily beléeued . * And therefore it is saide , that Alexander reading certaine verses of a flattering Poet , wherein hée was commended for killing of Elephantes , for ouerthrowing of Bulles , and suche like monstrous matters , rebuked him sharpely , forbidding him to set foorth any more suche lies , whiche though they were true , yet they woulde bée taken for lies . But to auoide this vaine appearance , it is not sufficient for a man to report alwayes the trueth , if hée doe not likewise forbeare to speake of him selfe , and his owne dooings , vnlesse some necessitie require it . For though he speake therof truely and modestly , yet hee leaueth some suspicion of vanitie , and maketh himselfe lesse acceptable in companie : to auoide which inconuenience , let him alwayes haue in minde that saying , that a man ought not to speake of him selfe , eyther in prayse or in disprayse : for that the one is a déede of arrogancie , the other of folly . *

Guaz.

What other wayes do you adde to these already rehearsed ?

Annib.

Like as in the night time , the more you fixe your eyes on the firmament , the greater number of starres you discouer , so the more wee consider the sayde sentence of Socrates , the more wayes wée finde out to auoide this vaine séeming , and to bée well thought of in companie . Let vs say then againe , that a man ought to indeuour to bée suche a one , as hée desireth to séeme to bée , and wée shall thereby knowe that as naturally all men desire to bée had in honour and estimation , so in the most parte of men , that desire is vaine and foolishe , for that it is not founded vppon any desert , nor any vertue worthy of honour .

Guaz.

You say very true , and I sée the abuse so great , that the least worthy , presse most for prayse and honour .

Annib.

Yea but they misse the marke they shoote at , for it commonly falleth out contrarie to their desire ? for séeing others to make no account of them , they beginne to set by them selues , and stirred vp with a foolishe disdaine , they put on a Lyons skin , and looke with a sterne and fierce countenance : By meanes whereof they become hatefull to all men . * But if according to the Philosopher they knew that honour did consist , rather in him which honoureth , then in him which is honoured , they would neuer take vppon them so bigly , nor set them selues out so arrogantly , knowing that it is not in their power to bée honoured of them selues . * Wherefore , who so séeketh to bée had in reputation , either for wisedome , iustice , fortitude , or temperance , must examine well him selfe , whether any of these vertues be in him , otherwise his desire can not possiblye take effect .

Guaz.

If none shoulde bée had in honour , but men of valour and merite , you shoulde not sée men euen of the meanest sorte , greatly estéemed of , and fauoured of the people , only for the good nature and disposition which is noted to be in them , notwithstanding they are voide of learning , and of all those partes , by the aide whereof , men attaine to honour .

Annib.

Those whom you speake of , are rather loued then honoured , and therefore I ment to tell you , that it is not enough for a man to bée honoured for some office that hée is in , or for vertue that is in him , if hee purchase not also the friendship and good will of other , whiche is the right and sure bond of conuersation : * and in my iudgement , they may bée rightly termed their owne enemies whiche labour not by all lawfull and laudable meanes , to heape vp to them selues so riche a treasure .

Guaz.

And howe I pray you is this good will chiefly to be gotten ?

Annib.

It is gotten of the absent by reporting well of them behinde their backes , and of the present , by vsing that common meane and instrument , whereby mens hearts are wonne , that is , curtesie and affabilitie .

Guaz.

Out of doubt , there is nothing that maketh vs swarne more from humaine nature , then surlinesse , and it is plainely séene , that these austere countenaunces , and newe Catoes , are hated of all men . And where they count a prayse neuer to laugh , to bende the browes , to frowne , to looke terribly , and to vse rough spéech , they make them selues knowne for proude and discurteous , and with their pride are odious to the proude them selues .

Annib.

I knowe some so haughtie and vnciuill , that they disdaine to salute those whiche salute them , which is a signe of a barbarous minde , to be neither amiable in countenaunce , nor affable in woordes . And though they think they doe a man no wrong thereby , yet it maketh men hate them as enemies .

Guaz.

I can not in any wise abide that sort of men , and I hold rather with those whiche commit this faulte vnwares , and by ouersight .

Annib.

The fault which is so committed by negligence or ouersight is too grosse , and there is no man that will so interprete it , and therefore they must resolue with them selues either to chaunge their manners , and not to bée so scant of their Cappes and salutations , ( whiche profite muche without any cost ) or els to hire a man of purpose to giue them notice of those whiche shall salute them , that they may remember to salute them againe . For these small trifles being respected , are of force to contract friendship , and béeing neglected , they may dissolue that friendship whiche before was contracted . Therefore it is our partes rather to preuent our friendes in salutations , and to goe beyond them in curtesie .

Guaz.

There was a King of Fraunce , who as a common strumpet did reuerence to him in the stréete , did resalute her curteously , and as one saide vnto him , that his maiestie had done honour to a woman voide of honestie , that did not deserue it : hée answered , that hée had rather erre in saluting some that are naught , then to faile at any time to salute any that are good .

An.

A saying truly fit for a king , wherby appereth that he that doeth looke to finde curtesie , must like to shewe curtesie in what sorte soeuer it bee , and hée must alwayes remember , that neyther harde Wine is pleasaunte to the taste , neither haughtie behauiour acceptable in companie : whiche agreeth with the letters of Philip , King of Macedon : wherein is plainely shewed , that gentle and curteous spéeche , is the Adamant stone whiche draweth vnto it the heartes and good willes of all men .

And albeit it bée so , that this vertue bée séemely and commendable in all sortes of people , yet it shineth most brightly in those whiche are our Superiours , either in power or preeminence , when you receiue of them curteous spéeches , in suche sorte , that what by their gentle woordes , and what by their liuely lookes and chéerefull countenaunce , you vnderstande their affections , wheretoo your will doeth easily incline . I coulde héere alledge vnto you , the example of two brothers , Gentlemen of great calling , whereof the one for his gentle spéeche and pleasaunt lookes , is greatly beloued of euerie one , and the other for his terrible countenaunce , and stately kinde of talke , is fauoured but of a fewe : In so muche , that some whiche fall in talke of them , say , * that if they were to request any thing at their handes , they shoulde remaine more pleasauntly satisfied with a deniall of the first , then with a graunt of the other .

Guaz.

Therevppon it is saide , that a man doeth one parte of the good turne , when hee gratiouslye denyeth it . *

Annib.

But notwithstanding I commende this lowlye and gentle behauiour , yet woulde I haue euery one kéepe that maiestie and state whiche is due to his estate . For to bée too populer and plausible , were to make largesse of the treasures of his curtesie , to abase him selfe , and to shew a signe of folly or flatterie . Wherby a man against his will may shew himselfe sometime to be that he is not , & giue occasion to others to insult ouer him , and not to respect him so muche as they ought to doe . But I would wish men , so muche as is possible , to shewe at once the maiestie of a Philosopher in the grauitie of sentences , and the humilitie of a Christian in the gentlenesse of woordes : hauing in minde , that curteous language multiplieth friendes , and mitigateth enemies , and that according to the prouerbe , The méeke Lambe sucketh the teates of his owne damme and of others also .

Guaz.

I remember I haue read a sentence , not muche different from that , to wit , that hée which speaketh gentelly to his neighbour , receiueth of him a gentle answere , and out of the breastes where hée searched milke , bringeth out butter .

Annib.

* Assure your selfe it is euen so . But to be sure to reape this commoditie , it is requisite that this gentle spéeche come from the heart , and that it bée not intermingled with some fonde iesture and behauiour , whiche may make it smell of flatterie , and in stéede of loue , purchase hate . Like as some doe , who by their continuall girning and shewing of their téethe , make men doubt whether they honour them , or laugh at them .

Guaz.

It is a common saying , that to smile vpon euerie man , is rather a signe of a vayne minde , then of a chéerefull countenance .

Annib.

Nowe I will ioyne for a sister and companion to affabilitie , an other vertue , verie necessarie in Conuersation , and it is that , whiche not only with gentle woordes , but with a certaine wittie and readie pleasantnesse delighteth wonderfully the hearers . And as that is a signe of curtesie , so this is a token of wit , and is vsed no lesse in iesting merily with others , then in taking iest patiently of others . There are diuers sortes of this pleasauntnesse , wherevppon both the Philosophers and Rhetoritians , séeing howe auaileable it is to refreshe mindes ouercharged with melancholy and pensiue thoughtes , howe acceptable in companie , and howe conducible to health , haue at large taught vs diuers wayes howe to attaine vnto it .

Guaz.

I beléeue well that arte and studie may helpe something in it , but in my iudgement , it is nature that must woorke chiefely . Whiche to bée true , appeareth by many men of great wisedome and learning , who in a pleasaunt matter haue no grace at all , and contrariwise , many ignorant men , euen of the common sorte , will handle a pleasaunt matter so finely , that they will make Heraclitus him selfe laugh at it .

Annib.

I graunt vnto you , that according to the diuersitie of natures , the actions of men are diuers , and that it is harde for one to mooue delight in others , without a certaine naturall liuelinesse of spirite . But it is seldome séene that a man pleasauntly conceited , is not also sharpely witted . Which Gonella noteth , saying , That to playe the foole well , it behooueth a man first to be wise . But notwithstanding I am of opinion , that a man solemne by nature , may by vse get the habite of pleasauntnesse , and I am sure you will not denie mée , but that there are some in countenaunce and iesture verie graue and seuere , who in companie are pleasaunt and merie beyonde all measure . But it is better for a man not to alter his owne nature from grauitie , then to vse mirth immodestlye . For as the meane is commendable , so the extreames are detestable , and growe either to scurrilitie in vsing too licentious scoffing , or els to inciuilitie , in refusing all merie iesting . *

Guaz.

Nowe for so muche as you haue shewen howe pleasauntnesse in companie delighteth , and howe gentlenesse in spéeche maketh vs appeare what wée are , and discouereth the affections of our friendly heartes , whereby wée winne the good will of others , I woulde gladly knowe of you , if there bée any other way besides , whiche will worke such laudable effectes .

Annib.

Albeit by affabilitie , onlye there is imprinted in mens heartes a good opinion of vs , euen lyke as is in the waxe by the Seale or Signet , yet wée must put too somewhat els , whereby that print and impression may bee made to continue : whereto is verie ●it and auayleable the vertue called modestie , or rather that which we commonly call discretion .

Guaz.

And wherein is that vertue to be vsed ?

Annib.

In euerie thing , but chiefely in finding fault with others mens faultes . And therefore it is to bee presupposed that GOD hath made man a companable creature , that by meanes of Conuersation , hée may both assist others , and bée assisted him selfe , as néede shall require . Wherfore séeing no man on earth is indued with absolute perfection , wee must not mocke at other mens imperfections , least others likewise laugh at ours .

Guaz.

You say verie true , but doe you not knowe , that ( as the Prouerbe is ) wée sée better a farre of , then hard by vs , and that at home wée sée no more then Moles , but abroade as muche as Argus , * and that we can spie a moate in anothers eye , and not a beame in our own ? * But wherof thinke you , this fault procéedeth ?

Annib.

Perchaunce of selfeloue , which suffereth not a man to sée his imperfections .

Guaz.

But mée thinkes suche a one séemeth to loue others better then him selfe , for that hee leaueth to correct his owne faultes , to amende other mens .

Annib.

Hee shoulde in verie déede loue others better then him selfe , if hee were mooued to séeke the amendment of other mens manners vppon charitie and loue : but it is knowne too well , that hée is stirred to it of a certaine presumption and desire to séeme more wise then others , wherevppon I thinke the verie occasion why wée are so busie to finde faultes in others , is , that contrarie to the foresaide saying of Socrates ) wée take more pleasure to séeme then to bée : and wée thinke we shewe not such wit in amending our owne faultes , as in reprehending other mens . But all those which will be such as they desire to séeme , will be seuere reformers of them selues , and they wil sooner spye their owne faultes then others .

Guaz.

I woulde gladly haue you shewe particulerly which are the faultes of others , wherein this discretion is to be vsed .

Annib.

There are two sortes of faults , the one , of those which are not full ripe , the other , of those whiche are thorowe rotten . I call the vnrype ones , those whiche one is readie to commit , and the rype ones , those whiche are alreadie committed . Wée must staye the committing of the first so muche as wée may , for the other , some are to bée excused , some to bee blamed . If then wée perceiue any in reasoning , to bee driuen into so narowe a straite , that hée can not easily get out of it , without committing some absurditie either in wordes or in matter , it shall bée our parte discréetely to preuent him . And ( as one that stumbling at a stone is readie to fall downe ) readily to take holde of him and staye him vp : not staying till hee fall , to make the companie fall a laughing , and him selfe to bée ashamed . In dooing whereof , wée assure him , which speaketh , of the good account wée make of him , and giue him to vnderstande howe iealous wée are of his honour , in suche sort , that wée make him thereby verie friendly affectioned towardes vs : whereas on the contrarie , there is nothing that setteth him sooner in a rage , and maketh him to alienate his good will from vs , then to thinke him selfe had in contempt , and to be flouted at .

Guaz.

This contempt in my opinion is intollerable : for that there is no man that thinketh so vilely and abiectly of himselfe , that hée deserueth to bée scorned . And in my opinion , besides that , it is no good manner to mocke another , hée is also in daunger to receiue the like , or a greater mocke himselfe : For suche a blowe as the Asse giueth against the wall , suche a one hée receiueth him selfe . And if it bée a fault to floute such as one knoweth , it is a greater fault to deride those hée knoweth not , whiche some rashe and insolent fellowes vse to doe , who ( as the saying is ) iudging the horses by the sadles and furnyture , * consider not that oft times vnder a clownishe coate , is hidden a noble and liuely vnderstanding .

Annib.

A poore Peisant of Montferrat , may bée a proofe thereof , who comming into the Citie , accompanied with certaine women , a saucie Citizen saide vnto him , Thou hast vndertaken to bring a great many Goates to our market : Syr ( answered hée ) mée thinkes I haue brought but a few , in respect of the great number of Buckes which is there .

Guaz.

I knowe a young man , who by his iesture and lookes séemeth to be but a foole , and for that cause some make them selues merry at him , but I may say to you , hée can frame his answeres so fitly , and can giue quip for quip so wittily , that those which begin the skirmish with him boldly , are faine to retyre shamefully .

Annib.

To conclude , it is a perilous thing to mock and scoffe at others , and , as the saying is , To anger a Waspe : And therefore it is not good to mocke any man in any maner of wyse . For if hée bée our better , or equall , hée will by no meanes abide that wée shoulde abiectly estéeme of him . If hée bée our inferiour , wée make him thereby to withdrawe his good wil from vs , which is an yll matter : For wée ought to indeuour to make euery one ( if it bée possible ) friendly affectioned towards vs . Now if it fall out that another ouershoote himselfe in talke , wée must consider whether it procéede of vnskilfull foolishnesse , or of wilfull naughtinesse , for the first , wée ought to excuse it , or discréetely to séeke to hyde it , without iesting at it , as some scoffing merchantes , which are altogether voide of wit , vse to doe : for as it is an yl thing to make a scoffe at that which is well done , so is it a cruell and odious thing to scoffe at that which is yll done by ignorance or ouersight . But let vs come to those faultes whiche procéede of vice , and which are to be reprehended .

Guaz.

I thinke there is néede of farre more discretion in reprehending those , then in the other .

Annib.

So muche the more , by howe muche the more daunger it is too deale in good earnest then in iest . And though it bee meete for all sortes of men to excuse or couer those light faultes beefore spoken of , in all sortes of men , yet is it not lawfull for euery one to correct and reprehende the imperfections and faultes of euery man . As it is not lawfull for euerie one either for lacke of authorite ( as for a young man too reprehende an olde , or for one of lowe estate , one that is of highe calling ) or else for that hee is sprinckled with the like or with greater imperfections ( as for an adulterer , to rebuke another for lasciuiousnesse , ) or for lying . For as the Prouerbe is ,

Hee that mocketh the lame , must take heede that hee him selfe goe vpright . Likewise wée ought not to presume to correct any others , but those , with whom either by consanguinitie , or by long familiaritie , wée haue credite and authoritie . To bée briefe , in reprehending , wée must not onely haue respect to the qualitie of the persons , but also of the places and times , and to consider both howe wée ought to vse reprehension , and howe our friend is disposed to receiue it . And therefore it is reported that one saying to another . Art thou not ashamed to bée drunken in such sort ? Hée answered , Art not thou ashamed to reprehende one that is drunken ? In like case it were to no purpose , but woulde rather make him worse , to rebuke a swearer , while hee is in his rage , and in the presence of others . Yet this aduertisement is not enough , but to vse déeper discretion in the matter , wée must vse an honest kinde of deceite , and intermingle with the bitternesse of reprehension , the swéetenesse of some prayse . Or wee muste blame others for those faultes whiche are in him whom wee seeke to refourme : or els reproue our selues as subiect too suche imperfections . Finally , we ought to reprooue our friende in suche sorte , that hee maye take it well , and thinke him selfe beeholding too vs for it . As some Philosophers in their Morall woorkes haue taughte vs to doo , whiche shall suffice touching this pointe . Nowe touching other meanes pertayning to the obseruation of the sentence beefore set downe , if wee looke thorowely intoo it , wee shall finde that all those , whiche loue rather too bée , then to seeme to bee , will vse that foresaide discretion in auoyding all quarrellous contentions and obstinate arguyng in matters , whereby a man , desirous of that vayne seeming , will often times , contrarye to all reason , seeke to seeme to haue the vpper hande of others .

Guaz.

In my opinion , there is nothing that maketh a manne woorse liked of in companie then that .

Annib.

And therefore if hee which speaketh , saye the trueth , wee ought too contente our selues so well with his woordes , as if they were holy Scripture : And if hee chaunce too vtter any vntrueth , rather then too stande in contention with him ( so that it no way preiudice vs ) we ought modestlye too beare with it : Obseruing alwayes the rule of Epictere , who sayd ▪ that in companie wee must yeelde humbly too our Superiour , perswade gently with our inferiour , and agree quietly with our equall . And by that meanes there shall neuer bee any falling out .

Nowe I meane too tell you howe a manne ought too behaue him selfe in such ceremonies as are requisite in companie .

Guaz.

I should thinke it wisedome to vse no ceremonies at all in companie , for so much as they procéede rather of curious vanitie , then of faythfull affection : and in my iudgement the more a man vseth them , the lesse plaine dealing is thought to be in him . Wheras on the contrary , when you sée one goe plainely to woorke both in woordes and iesture , you say by and by , that he is a good honest meaning man . For my part I weigh it little , that my equall , hauing the wall of me , should goe from it to giue me place : I had rather haue him beare me more goodwill , and doe me lesse honour . And as you cannot but laugh to sée a farre off a number of folke , skipping , leaping , & daunsing , you hearing no sowne of instrument : so it must néedes make you merry , to sée a farre two persons vse diuerse iestures and ceremonies of the head , the handes , the knées , and wrying their whole bodie , not hearing any woorde they say . I will not say vnto you , that for one which hath a good grace in these ceremonies , there are a thousand whom it be commeth so ill to vse them , that it will make you sicke at the heart to sée it : and you shall see some of them goe so vntowardly to woorke , that coueting to bee courtlike , they become plaine cartlike . As I haue séene some talking with the Duke my maister , and séeing him bare headed , haue taken his arme with both their handes , and made him put on his hat .

Annib.

He should haue put it of againe , to haue shewed that he was not bare in respect of them , but because of the heate .

Guaz.

But there was another behaued himselfe somewhat better , who talking with the Duke being vncouered , tooke his cap foorth of his hand , and put it vppon his head . So that I say againe , that I can in no way away with these ceremonies , which are no lesse vnseemely in worldly matters , then they are conuenient in sacred and diuine thinges .

Annib.

I sée not how those thinges can dislike you , which commonly like all men .

Guaz.

I thinke you mistake , for I know many , who professe them selues mortall enemies to those ceremonies .

Annib.

Those same ( and beleeue me ) openly detest them , but secretly desire them : and if you well consider the matter thorowly with your selfe , you shall knowe that ceremonies displease no bodie . For this is certaine , that they are doone in signe of honour , and there is not hée , who is not glad with all his hearte to bee honoured , and who ought not to bée glad to honour another , for so muche as ( according to the saying of the Philosopher ) hée whiche honoureth , receiueth more honour , then hee whiche is honoured , for like vnto the Sunne , the beames of honour by reflexion , as it were , doe shine backe againe vppon him . And as hée whiche is ceremonious may bée thought to bée a dissembler , so hée whiche is not so , may bée taken to bée a clowne , a rudesby , or a contemner of others . I will not say that they doe yll whiche pray you to vse no ceremonies in respect of them , but I rather commende them : For their very saying so , is a certaine kinde of Ceremonie and behauiour , whereby they goe about to couer their ambition , and it is according to the fashion of Phisitions , who for manner sake sometime refuse money with their mouth , but take it with their hearte , and finger it with their handes . And as the sacred Ceremonies , which are veide of superstition , are not displeasant in Gods sight , and stirre vp to deuotion the mindes of the ignorant people , whiche are not come to the perfect knoweledge of Gods worde : so these worldly ceremonies purchase vs the good will of our friendes and superiours , to whom they are addressed , and make vs knowne for ciuile people , and from rude countrie loutes .

Guaz.

Howe then must wée behaue our selues in Ceremonies ?

Annib.

Mary in such sort , that he which vseth them , bewray thereby the affection of his heart , that the inward loue may bée knowne , as well as the outwarde honour is séene , otherwise ceremonies are lothsome vnto vs , and shew that the hearte is faigned . And on the other side , it is the parte of him whiche receiueth these outwarde honours , first , modestly to refuse them , shewing thereby that hée looketh not for them , otherwise hée shall shewe to bée somewhat proude , which is most hurtful in conuersation : And besides , you knowe well that your equall doth honour vnto you , rather of curtesie , then of dutie , and when you shal accept those honours as due vnto you , and as of your inferiour , you shall make him care but a little what reuerence hée sheweth vnto you . To bée short , wée must receiue honour at our friends handes , rather as offered by them , then looked for by vs : and it is not amisse to follow the example of that discrete gentleman , who , after long strife betwéene him and certaine of his friendes , who should first enter into the house , saith , You may nowe knowe well howe muche I am at your commaunde , séeing I am ready to obey you in thinges which turn to my dishonor : which said , he entred in without strayning curtesie any longer .

Guaz.

I allowe the reasons alleadged by you to maintaine Ceremonies , but I will say vnto you , that they ought to bée obserued rather amongest strangers , then familiar friendes . For if I bée not deceiued , true friendship can away neither with Ceremonious wordes nor déedes .

Annib.

I am in déede of your minde , that from true friendship , Ceremonies shoulde be taken . But where at this day are those true friendes to bee found ? Know you not that according to the Philosopher , Perfect friendshippe extendeth not towardes diuers persons , but is restrained to the loue of one alone ? I knowe not who is your assured friende , but I am sure that I haue not yet founde mine , with whom I might vse suche open , simple , and frée behauiour as you meane . For you must thinke it a harde matter to finde in the worlde two heartes which loue perfectly . And though in token of true friendship , you call your companion brother , perchaunce hee shall haue no minde to tearme you so : and to take that custome from you , hée wyll call you Maister Guazzo . And that you may not vse too familiar spéeche to him , hée will speake to your worship in suche sorte , that you shall bée faine to retyre one steppe backe , and vse him rather Ceremoniously then louingly . Of this common course of the world I gather , that those with whom wee are conuersaunt , being rather well willers , then true friendes , it is our partes to take héede of too broade and to familiar behauiour with them , whereby wée may hazzarde to loose their good will ▪ and to followe the example of Flies , which will not become tame amongst vs , though they dayly dwell with vs , & eate of our cates when wée doe .

Guaz.

I remaine satisfied of all that you haue spoken . Nowe I consider with my selfe that this your discourse comprehendeth generall matters , and agréeth to all sortes of persons . And therefore I woulde bee glad that you shoulde declare particularly the meanes that euery one ought to obserue , according to his estate and calling .

Annib.

Wee haue already saide , that it is a matter impossible to set downe particularly , what euery one ought to doe in companie , and therefore it shall suffice only to consider , that the thinges afore spoken , ought to bée common to all , like as the stréetes , the Churches , the Fountaines , and common Conduites are . But as euery one indeuoureth to get and appropriate to him , either house , landes , or moueables , in like sort , euery one in his order of life and conuersation , ought to propose vnto him selfe speciall lawes , and suche a kinde of behauiour as shall bée conuenient to his calling . But to reape the right fruite of conuersation , whiche consisteth chiefly in the good will of others , it is necessary , that wée knowe and learne not onely what belongeth to our selues , but also howe to behaue our selues towardes others , according to the difference of their estates , for that it is our hap to come in companie , somtime with the young , sometime with the olde , assoone with Gentlemen , assoone with the baser sorte , nowe and then with Princes , nowe and then with priuate persons , one while with the learned , another while with the ignoraunt , nowe with our owne Countriemen , then with strangers , nowe with the religious , then with the secular , nowe with men , then with women .

Guaz.

I sée nowe well you shoulde enter into a Laberinth , out of which you shoulde not get a long time , if you woulde discourse particularly of all these points .

Annib.

Thinke hardily that euerie one of these points will aske a whole dayes discourse .

Guaz.

Séeing you are so desirous to rydde your selfe of this matter in so short time , you doe as those whiche runne poste , who , desirous to go much ground , do not view , but only trauers the Countries .

Annib.

I say then ( as it were in passing by ) that there are fewe to bée founde , whiche are not sicke of some of those diseases , whiche wée haue before mentioned , but the extréemest sicke of all , are young men : For whose health it is requisite , that they shaue of from their face that counterfeite bearde , I meane that false seeming and vaine perswasion : remembring themselues , that as their faces are smooth & bare without hear , so their heades are barren of vnderstanding . For if it bée true , that length of time bringeth experience , and that wisedome groweth of experience : it is moste true , that young men for lacke of yéeres and experience cannot bée wise : And thereof commeth the Prouerbe , That the Diuell is full of knowledge , because hee is olde . And therefore they ought to bridle their ouer rashe tongues , & to vse chiefly silence in stéede of medicine , imprinting in their heartes this saying , That a young man shoulde hardly speake in his owne cause , though he bee in a manner vrged vnto it .

Guaz.

It is a common saying , that a young man is to be blamed , which will talke like an olde man , and a woman which will speake like a man .

Annib.

Young men ought chiefely to kéepe this silence when they are amongest olde men , whose companie is maruellous auayleable vnto them .

Guaz.

It is so much behoofull to them , as it is for the most part hatefull to them , by reason of the diuersitie of complexions , fancies , and conditions , so that they flye from it so much as possibly they may , that they may inioy the companie of their equals .

Annib.

Men ought to conceiue so much the better opinion of those young men , which willingly associate themselues with old men , for that they séeme to preuent age , with vertue : and beginning by time to be wise , they continewe so a long time . Whereof it commeth , that easily , and before the tyme , as it were , with the good report they haue wonne , and the good deedes they haue done , they come to honour and preferment . And therefore in my opinion , those young men which eschue the companie of old , hyde their woundes , and make them to fester inwardly . And contrariwyse , those which followe it , lay open their imperfections , and thereby receiue guerison .

Guaz.

It is much better to acknowledge our imperfections in our youth , then in our age , for as the Poet sayth , In youth to doe amisse , it is the lesse reproche .

Annib.

There is no doubt of it , but that young folke learne of old , by reason of their authoritie and wisedome , to moderate their burning desires , to acknowledge their wauering inconstancie , and to correct their other naturall imperfections . And as , hauing occasion of farre trauayle into vnknowen Countries , wée addresse our selues to some one whiche knoweth the way to giue vs certaine instructions of it : so likewise in this pilgrimage wée haue to make in this doutfull and deceitful life , wee can not doe better , then to bée informed of those which haue happily , as it were , reached to their iournies ende , to knowe what wayes wée ought to forsake , and what to take to come safely to the ende of our voyage : whiche is most daungerous to young folke , as the wiseman sayth , who , to the vncertaine flight of the Egle in the ayre , of the ship on the sea , and of the serpent on the rocke , addeth , as most vncertaine , the way of a yong man in his first yeres . Yong men therfore are to folow the companie of olde , and to make their account , that hee which frequenteth the wise , becommeth wise , and to imitate the youth of Rome , which had age in such reuerence , that euery one did honour to his elder , as to his parent . And contrariwise it was counted a thing worthy punishement , if a yong man did no reuerence to an olde , or a childe to one at mans state . * Yea in some Countries , it is not lawefull for a young man to beare witnesse against his elder . * And in truethe it is reasonable that eche one make reuerent account of those whiche doe surmount them in age and vnderstanding . And as they seé their youngers honour them in respect that they are more auncient , so mooued by that example , they ought to reuerence those whiche are their elders . But after other medicines méete for young mens health , I will for conclusion adde this , that as hee ought to auoyde bolde presumption , so hee ought in companie to bée indued with suche a modest shamefastnesse , that his chéekes may nowe and then bée dyed with Uermilion , whiche will become him , and is a token of a good nature , and a signe that he wil come to goodnesse .

Guaz.

I coulde neuer lyke of a young man that is impudent . For besides that hée is ill thought of , in that he wanteth the vertue of modestie , whiche hee ought to bee indued withal , it séemeth to prognosticate that he wil come to some ill end .

Annib.

I thinke wée haue spoken sufficiently of yong folke , so that I thinke good that we turne our eyes from the East to the West , and consider what belongeth to old folke : euen in whom there breake forth many maladies , as wel of mind as of body .

Guaz.

I know not how you can heale those old festred soares which are so hard to be cured .

Annib.

Olde soares are in déede hardly healed , but al soares are not festred in old folke . I count those old & festred which haue taken déepe rootes , and which began to growe euen from youth forward , but those I count not old which old age for the most part bringeth with it . As to be seuere , churlish , couetous , whining . &c. Which are diseases wherof some old folke may be cured , by giuing place to reason .

Guaz.

Albeit perchaunce they may bée cured of those diseases , yet in my fancy it is not well done to goe about it . But it is better rather to followe their humour , like as we doe to those whiche are past recouerie , in euery thing which they demaunde , following the common saying , that wee must not adde affliction to the afflicted .

Annib.

The right olde men ( to wit the wise ) the néerer they approch to their ende , the more delight they take in knowledge and vertue . Touching this , I would haue you call to minde the saying of him , whiche sayde that if hée had one foote within the graue , yet hee woulde still bée learning somewhat . For that hée was not ignorant that the things whiche wee knowe , are but the least part of the things wée knowe not . Yea wée may say , that a man neuer beginneth to knowe , vntil by age wée drawe towardes the ende of our life . Which a certaine philosopher sheweth very wel , who with lamentation complaineth of nature , for giuing a very long life to many reasonles creatures , vsing great liberalitie towards them , & dealing very hardly with man , who is depriued of life , then when he beginneth to liue , that is , to vnderstand , and then when hee ought to inioy the fruites of his labours . But I meane not héere to discourse vnto olde folke , what is requisite for them to sustaine the burthen of age , and to arriue safely at the hauen and ende of misery and sorrowe : For that were to perswade my selfe foolishly that Cato had not spoken of that matter largely and eloquently . But I wil say vnto you , that many olde folke complaine without cause , that their age is smally regarded or reuerenced , and perswade themselues , for that they haue a whyte beard , for that they are bald , bleareyed , toothlesse , crooked , trembling , and sickly , that therfore al honor shoulde be due vnto them , and many of them sée not how voide they are of vnderstanding , vertue , and wisedome . And therefore they ought to consider , that olde age is not to bée respected or reuerenced for the number of their yéeres , but chiefly for the merite of their good conditions and Uertue : and therevppon it is sayde , that to bée hoare heared , is a signe of yéeres , not of knowledge . And if I may say , that an old man without knowledge and vertue , is worthy no honour at all , for that it is a signe hee hath spent his youth in nothing that is commendable . Whiche is confirmed by this saying , that thrée sortes of men are odious to the world , a poore man proude , a riche man a lyar , and an old man a foole . Now touching conuersation , I woulde aduise old men to temper alwayes their falke with grauitie and wisedom , and for the most part to speake of those things which serue for example and instruction of life .

Guaz.

No doubt , it is alwayes the vse to attribute much to old age , and their words are euer of more force then yong mens .

Annib.

Thereof it commeth , that as yong men béeing asked their age , make themselues yonger then they are , to conserue the ornament of youth , and to make others thinke they haue that force and sufficiency in them , which is incident to youth : so likewise old men alwayes make them selues older then they are , to inioy the preheminence and authority which is giuen to age . *

Guazzo .

This is very true for the most part , yet now and then wée sée some olde doating fooles , who notwithstanding they féele their legges féeble and trembling vnder them . and sée in their glasse their whyte heares , whiche exhorte them to change of life , and manners , yet for all that they wil not yéelde themselues , but will take vppon them to play the souldiours , and the louers , little estéeming that saying , that It is not meete for age , to sue the slippery traine : Of Venus or of Mars both , which pay labour but with paine .

So that they will not onely not confesse their age , but make themselues yonger then they are .

Annib.

Those whom you speake of are very offensiue , for that by their euil example they imbolden young men to doe ill . And therefore I account him to be of great wisedome which can conforme his manners to his age , hauing an eye to the saying of the Apostle , when I was a childe I spoke like child , but being man growen , I cast away al childish tricks . But you say nothing of those , who not content to yeelde to the course of nature , desire to seeme young , and goe another way to woorke to hide their age , that is , by pulling of their white heares , or else seeking to conuert their siluer heares into golden ones , the simple soules not perceiuing that this their transformation or rather deformation is no more seene then a nose in a mans face .

Guaz.

There was one olde graybeard , who perceiued this well ynough , but too late and with repentance . For hauing been denied a suite which hee craued at his princes handes , he went and dyed his bearde and his head , and perswading himselfe he should not be knowne , returned twoo dayes after to the prince , preferring his former suite , who spying his crafte , making as though he perceiued it not , answered him , I cannot with mine honour graunt it to you ; for that I haue alredie denied it to your father , who , two dayes since requested the same thing at my handes .

Annib.

Let vs nowe make an ende of this matter , aduising olde men to suffer their minde to waxe olde together with their bodie , and not to behaue themselues youthfully in their age : and when they are ariued to their ende , not to seeke to turne backe , but rather to giue themselues to consider that age naturally maketh them crooked and stooping towardes the grounde , to the ende they may thinke to returne from whence they came , and to remember that at that time their breath euen hangeth at their lippes . * They haue further to take heede , least they contemne young folke ( a fault common to many of them ) for it is their parte too make account of them , and to vse great discretion in their behauiour towardes them , to the ende , that young folke ( if for nothing else ) may therby be mooued to doe them honour : otherwise they may assure themselues they shall bee had in contempt and derision . They must bee sure ( being amongest youth to vse great respect as well in wordes as ●estures , remembring that the intemperancie of olde men maketh young men more disordered and dissolute . * And to conclude , that they haue regarde to the commaundement of Paule , that they bée sober , chast , wise , sound in faith , in charitie , and in patience , which vertues will make them acceptable to all honest companies . * But nowe let vs speake of Gentlemen and yeomen , betwéene whom by reason of their difference and inequalitie , there are diuers thinges to be obserued in company .

Guaz.

I thinke that labour lost , or at least a thing not woorthie your labour to goe about to instruct the base people , about whom , being by nature vnciuill , rude , vntowarde , discurteous , rough , sauage , as it were , barbarous , and voide of vnderstanding , you shall loose your labour , and according to the Prouerbe , both water and soape .

Annib.

If you meane by those of base birth , only labourers and rustikes , our spéeche in déede woulde bée spent in vaine : but if you consider the infinite number of persons which reache not to the degrée of Gentlemen , and yet are not from it , you will not deny but that both for the good minde they carie with them , and the good calling they liue in , they are woorthie some place in company , and that they ought to bée put in the middest betwéene Gentlemen and clownes . And truely I knowe many men of means calling , who in Gentlemanlike and curteous conditions , in good bringing vp , and all their talke and behauiour , excell many Gentlemen . And contrariwise , I am sure you know many Gentlemen more vnciuill then the Clownes themselues .

Guaz.

If they be vnciuill , howe are they Gentlemen ? And if they be Gentlemen , howe are they vnciuill ? I pray you euen at once vndoe mée the knot of this gentry , which I see to be verie intricate by reason of the diuersitie of opinions which are about it , and so consequently you shall come to set foorth manifestly the Conuersation betwéene gentlemen and yeomen .

Annib.

Hauing this day to speake of many thinges and being alredie late , I cannot fully satisfie your request . For I shoulde be driuen to stay heare long time to bring in all that , which many authors haue at large written of it , esspecially that great Tiraquel one of the kinges counsellours in the Paliament at Paris , yet somewhat to followe your minde , and not much to hinder our course , I say vnto you ( as it were in passing by ) that some falling to define gentry , haue sayde it be the dignitie of the fathers and auncestours , others the auncient patrimonie , others riches ioyned with vertue , others vertue onely . Besides that the woorthie maister George Carretto an Academike alleaged the other day in his discourse the authoritie of Balde who maketh three sortes of gentrie , the first in respect of blood , as the common sorte vnderstandeth it : the other in respect of good conditions , as the Philosopher taketh it : the thirde in respecte of both , and that I call true gentrie .

Guaz.

There might be added here that other sorte of gentrie , which is gotten by the Priuiledge of Princes .

Annib.

Perchaunce he ioyned that with the Philosophers gentrie . For it may be sayde that the prince by that priueledge doeth approoue the vertue and merites of him he rayseth to the state of gentrie . But the excellencie of gentry hath ben much more restrained by Diogenes , who being asked , who were the best Gentlemen , answered , those which set naught by riches , honours , pleasures , and life , and which ouercame their contraries , to wit , pouertie , ignominie , payne , and death .

Guaz.

I thinke the race of such Gentlemen is at this day extinguished .

Anniball .

Nowe for that there are many distinctions of gentry according the diuersitie of opinions , albeeit some Philosophers assigne foure sortes and some fiue , I will bee so holde deuising familiarly with you , to make yet one sorte more according to myne owne fancie , though I swarne a little from their opinion . There are then thrée sortes of gentry , whereof I deriue thrée sortes of Gentlemen , to witte : Gentlemen of the first , second , and third degrée . I will giue to those of the first degrée , the name of halfe Gentlemen , hauing at this tyme no more proper terme . I wil cal the second , Gentlemen : and the third , right Gentlemen . Nowe of halfe Gentlemen , I ordaine thrée sorts , the first those which are Gentlemen only by birth , comming of some auncient house , but hauing in themselues neither good conditions nor good behauiour , nor so much as any shew of gentry .

Guaz.

Those in my opinion may rather be saide to bée discended of Gentlemen , then to be Gentlemen indéede : & these bee those which straine themselues to sweare at euery worde by the fayth of a Gentleman , when there is nooth required of them , by meanes whereof they make themselues suspected , as witnesses which offer themselues before they bée asked for : and they séeme to bée afeard least they should not be taken for Gentlemen , as those who are knowen in lookes , in wordes , and in déedes to bée very clownes . And though they take vpon them the name of Courtiers , yet in their behauiour they shewe themselues little better then Carters .

Annib.

There is no cause why wée should meruaile at those differences , for like as in fieldes , so in houses , there springeth vp fruite in great fertilitie , and in some processe of time , there come thereof excellent and famous men : and after by little and little they fall to decay and become barren , so that the sharpenesse and goodnesse of the wit is chaunged , and degenerating is made grosse and blockish . Yea , it is euidently séene , that not onely houses and families waxe olde , but euen whole Cities , yea the worlde it selfe . Howe many auncient houses haue there béen , wherof there is not at this day any remembrance ? or else they are brought into poore and vile estate .

Guaz.

Dant saith therof wel , that Races razed are , and houses runne to wracke .

Annib.

Therevppon it is saide not without greate reason , that if one haue respect to the first originall , there is no king but is discended of slaues , nor slaue , but commeth of kings . And if you call to minde things of the tyme past , and compare them with the present , yea if you but haue regarde onely to the reuolution of our tymes , you shall sée that as all other things , so houses turne like the whéele , béeing nowe ascending , nowe at the highest , nowe discending , nowe at the lowest . So that it may be sayde to be gentry , both which beginneth , which increaseth , which diminisheth , and which vanisheth .

Guaz.

A man might also wel compare the state of gentry to the course of the moone . But wherefore is it thinke you , that God causeth this alteration and chaunge in families ?

Annib.

Perhaps to this end , that we should not hoorde vp for our selues any treasure on earth : and that wée shoulde lift vp our selues to the contemplation of heauenly thinges , in which only a man may put his assurance . But there may be here alledged another occasion , whiche is , that God will suffer no euil to remaine vnpunished . For a famous writer , speaking of the nobilitie of the world , maketh it nothing else then auncient richesse , and addeth , that euery rich man is either vniust him selfe , or else the heire of some vniust man . Wherevppon hée concludeth , that the gentry of ones house , taketh beginning of iniustice : and therefore wée must not meruaile if things ill gotten are ill spent . But to returne to my purpose , these halfe Gentlemen , who béeing not by nature indued with any veriue , make boast of the woorthinesse of their auncestours , are to bée laughed at : For the more they set foorth the woorthinesse of them , the more they lay open the imperfection of themselues , for that there is nothing that maketh the childrens faultes more to bée séene , then the bright shewe and glorious shyning of their fathers and graundfathers . And no doubt hee that hath no commendable thing in him , the more he speaketh of the gentry of his auncestours , the more vile and contemptible hée sheweth himselfe . And therevpon it is growen into a Prouerbe that vnfortunate children extoll the vertues of their parents . God therefore kéepe vs from the state of these halfe Gentlemen , whose déedes béeing not answereable to the nobilitie of their house , they are little accounted of in the worlde , and taken as it were for Bastardes . Wherefore we will conclude that in veritie and trueth wée ought to respect the qualities and vertues whiche are in the parties themselues , and that it is in vaine to stand vpon the renowme of our progenitours . Next vnto this first kind foloweth the second of Gentlemen by good conditions .

Guaz.

Which take you to be the best of those two ?

Annib.

Whether do you more account of those things which are gotten with labour and industrie , or of those which nature or fortune bestoweth vpon vs ?

Guaz.

Why the first ?

Annib.

And whether doe you thinke more excellent of the giftes of the mind , or of the body ?

Guaz.

The giftes of the minde .

Annib.

Consider now that gentry by byrth costeth you nothing , but that you haue it by succession , mary gentry by vertue you haue gotten hardly , hauing first passed thorowe the pykes , and a thousande daungers . Moreouer wée are to consider that gentry by blood belongeth to the body , but gentry by good conditions hath relation to the mind . Which made the tyrant Phalaris say , béeing demaunded what hée thought of gentry , that hée acknowledged gentry to come onely by the meanes of vertue , and al other things by the meanes of fortune , for that one of base birth may become most noble aboue all kings : and contrariwise one wel borne may become the most wretched and contemtible of the worlde : and that therefore wée are to boast of the giftes of the minde , not of the gentry of our auncestours , which is alredie extinguished by the vnknowen and degenerated posteritie . * Whervpon I thinke them worthy of great commendation , who from very lowe place with the ladder of their owne vertue climbe to most respected highnesse . As many Popes , Emperours , and kings haue done béeing the sonnes of very meane men . *

Guaz.

Yet for al that you sée how the world commenly reputeth gentry by byrth as legitimate , and gentry by vertue as bastardily , and farre inferiour to the other . And if you do but sounde the opinion of the Gentlemen of this Citie , they will , I warrant you in a manner all of them say vnto you that they had rather bée borne Gentlemen and haue nothing in the worlde but their rapier and cloake , then to bée discended of base parentage , and to bée Senatours or Presidents .

Annib.

It is reported that the foxe cast his tayle about a yong tréeful of fruite to the intent to shake it & make the fruites fal to the ground , but fayling of his purpose he went his way , finding fault with the fruite , saying , they were without tast and not good ynough for him . The like doe those whom you speake of , who being not by vertue able to aspire to those degrées , mislike of the degrées , and of those persons who by their vertue haue attained vnto them . But assure your selfe that those which hold that erronious opinion , are for the most part voide of vertue . But if you shal talke with a Gentleman that is so by birth , who by the helpe either of learning or of armes hath gotten this second gentry , he wil no doubt make more account of the gentry purchased by his owne vertue , then of that which is discended vnto him by birth . So that I meruaile nothing though that common opinion take place , séeing that the number of Gentlemen without vertue is farre greater then of those which bée vertuous . Yet you remember that it was sayde yesterday , that the common opinion consisteth not in the number , but in the qualitie of the persons : and therefore the opinion which you haue brought foorth shall not bée called common .

Guaz.

This same is one of the abuses of diuers countries & specially of Fraunce , where learning is so litle accounted of , that a Gentleman , though he bee scarce able to maintaine himselfe , thinketh scorne too applye his minde too the studie either of the lawes or of phisick . And though there be no gentrie in a manner , to bée compared to that of the Presidentes and Counsellours of the King , yet you sée those that are Gentlemen borne , count them to bee but base and ignoble . But I haue séene many rightly serued , for this their corrupt opinion , or rather obstinacie : For I haue séene one of these Counsellours or Presidents ( to kéepe their state ) suffer these Gentlemen which haue occasion to vse them , to knocke a great while at their gates , and when they are come in , they walke long time in the Court , or in the hall of the house , before they shall be admitted to their presence , and they are driuen oftentimes ( after that he shal be mounted in hast vpon his Mule , to goe to the Palace ) to lackey after like slaues , so infourme him of their causes & sutes . But there was nothing in Fraunce which went more against my stomacke , then to see the Secretaries of noble men in so litle credite and reputation : whereas in Italy the Secretaries of Princes are had in great honor , and iustly for that they are partakers of their inward thoughtes , and the kéepers as it were vpon trust of their honor & estimation . And in Fraunce he that hath a seruant which can coppie out writinges , and kéepe count of his reuenewes in a booke , he giueth him forthwith the name of Secretarie .

Annib.

I haue reasoned many times with your brother about that matter , who amongst other pleasant matters tolde mée , that in the voyage which hee made last , by post in Fraunce , being sent by the Duke our maister to the King , being to chaunge Horses in a certaine place , the Post-maister came vnto him , and called twise aloude ( Secretary ) and foorthwith there came out of the stable a foule great Groome with a pen & inkehorne at his girdle , and a pen at his eare , who had charge giuen him to make ready thrée horses : whervpon the secretary set hand to the harnesse , & sadled one of them , & two other seruants did the like : one of which , your brother asked why his maister made the secretary dresse horse ? who answered , that his maister tooke him for a Groome of the stable , & for their companion about the loking to the horse : but for that hée coulde wryte and keepe a reckoning of the horses which were let out , his Maister had like wyse made him his secretary .

Guaz.

Hee might wel say hée was secretarie in Vtroque , to wit , with the pen and the currycombe .

Annib.

Hée sayde moreouer , that when the Duke of Neuers sent him to the lodging of some Prince , or of the great chauncelour , or some other , he was soone let in , if he termed himself one of the Dukes gentlemen , but if hee named himselfe secretarie , they made him tarie longer , and regarded him the lesser . Nowe to returne to my purpose , I say againe , that the Gentleman by vertue , is more excellent then the Gentleman by birth . Yea I coulde say vnto you , that many count gentry by blood to bée foolish , and nothing at all : and amongst others a certaine wise man saide , that gentry of the minde , is , to bée indued with woorthy thoughts : and the gentry of the body , is the gentlemanlike minde : meaning , that the gentry of the body , was not to bée attributed to the house wée came of . Another Philosopher affirmeth likewise , that it is in vaine called gentry , whiche referring it selfe to the worthinesse of blood , is not ours , but others . And therefore the light of another cannot make mée shine , if there be no brightnesse in my selfe .

Guaz.

That is noted to vs by the saying of Dant , that only he is bright , who shineth of him selfe .

Annib.

A man may also adde here the saying of our Galen , that those who béeing voide of vertue themselues , haue recourse to the cognisances and armes of their predecessours , sée not how that vaineglorie is like certaine kinde of coyne , which is currant in those townes and places where it hath béen stamped and made , but it cannot bée put away in other places , but is taken for counterfayte and naught . But I wil not here omit that which is excellently written in a letter , by his brother Frauncis Coronato , our Academike doctour in diuinitie , that they are to bée laughed at , whiche take so much vppon them , to put difference betwéene themselues and other , as if they had béen made by some other creatour then God , for that the fleshe maketh no difference , nor one more excellent then another ▪ And though a vessel of gold bée more estéemed then one of Copper , for that it is of more precious and fine matter ; yet that cannot bée saide of vs , who come all of one lumpe of fleshe . Yea the soule it self maketh no difference betwéene vs , for so much as wée come all of one father and creatour . But that which putteth a difference betwéene vs , is the vertue of the minde . So that neither in respect of the master ▪ nor of the fourme , nor of the mind , considered of it selfe , but in respect of the vertue gotten & acquired by our owne industry , wée are more excellent one then another . And therof we may nowe sée that touching the original , wée are all one thing , and as one sayde , wée are all made of durt : and as wée haue one selfe beginning , so haue wée likewise one selfe ende . Wherefore wée are to conclude , that gentry and renowme is not got by our birth , but by our life , yea and sometyme by our death , according to that saying , A worthy death doeth honour al our life .

Guaz.

It may be well sayde also that a right Gentleman is not borne as the Poet , but made as the Oratour .

Annib.

It is saide also that philosophy receiued not Plato a Gentleman , but made him one .

Guaz.

Yet , for al that in my opinion it is a good thing to be discended of a good and honorable house .

Annib.

I graunt you that , for gentle race , besides other good effects , maketh a man ashamed to degenerate from the vertue and valour of his auncestours . Yea and gentry is to be honored for this respect , that for the most part the better lineage we come of , the better behauiour wee are of . And therefore Q. Max ▪ Scipio , and others said , that beholding the pictures and ymages of their auncestours , they felt themselues maruaylously stirred vp to vertue . Wheretoo princes haue a regard , indeuouring alwaies to make gentlemen their chiefe officers . And truely it happeneth seldom that he doeth ill , who séeth thereby the honour of his auncestours together with his owne brought in danger .

Guaz.

There remaineth for you now to speake of the third sort of halfe Gentlemen .

Annib.

I néed not vse many words to you touching that sorte , and it sufficeth to say , that those same get their gentry by custome : and that this gentry is so weake , that it extendeth not generally , but hath place only in some part . And albeeit a com●●● soldiour , or a merchant , or other liuing of his owne reuenewes , bee not altogether taken for a Gentleman , yet there are some countries and townes , where , according to the custome ; or by some other accident , they are taken for Gentlemen , and admitted indifferently into the companie of Gentlemen . And there fore according to that common opinion , those same may be called Gentlemen in their countrie , but not else where .

Guaz.

In few woordes , your minde is that those amongst the Italians , Spaniards , Frenchmen , Lombardes , or of any other nation , are Gentlemen , which are termed & taken so : and that a man may bee a gentleman or a yoman according to the custome of the place where hee is , out of which he shal be otherwise by a contrary custome .

Annib.

My meaning is euen so . But séeing wee haue spoken sufficiently of halfe Gentlemen , let vs speake nowe of Gentlemen which haue the two first kindes of gentry ioined together : to witte , that by blood ; and that by vertue . The Philosophers make great account of gentry by birth , when it is accompanied with vertue , without whiche it may bée said to be dead , as a body without breath . And therefore if wée looke thorowly into the matter , wée shall finde that it happeneth seldome , that a house doth maintaine it selfe long in honour without vertue , or is able to rise to high estate & dignitie . For if one of base calling , giue the beginning to gentry by the excellencie of some vertue , that is a certaine signe that vertue is the foundation of gentry , and that to maintaine gentry , it is necessarie to maintaine the foundation thereof .

Guazzo .

In trueth gentry is vnséemely without vertue , and in my opinion one that is borne a Gentleman , is not woorthy of account , when hée is not indued with good conditions .

Annib.

Leauing then the wrong opinion of some countries , to come néere to the ancient maiestie of the Romanes , wée wil hold for certaine that gentry increaseth no lesse by the vertue of learning , then by the prowesse of arme● . For that this saying is most true ▪ that gentry is the daughter of knowledge : and that knowledge doeth gentellise him that possesseth it . And therefore the science and knowledge of good letters , béeing no lesse to be estéemed of , then the knowledge of martiall feates , it is certaine that the gentry of the one , is no lesse then of the other . But for all this , wee must not thinke it sufficient for vs to bée knowen to bée but indifferently learned and vertuous , but wee must indeuour to attaine to excellencie therein . For the more good partes bée in a man , the more Gentlemanlike hée is sayde to bée . And I can not héere but speake of the folly of some Gentlemen , who hauing nothing but gentry by byrth to bragge of , are not ashamed to say , that they are as good Gentlemen as the Emperour , as if a Gentleman could not increase in gentry : And not considering that there are degrées of gentry , as wel as of dignities and honours : and that one is so much more Gentleman * by birth * then another , by howe muche his gentry is more auncient , more renowmed , more manifest , and more mightie . Which may bée sayde , not only in respect of birth , but also in respect of vertue . And as of the twoo dogs which Lycurgus brought before the Spartanes , which though they came both of one lytter , yet the one ran to the potage pot , the other at the hare : so of two brothers , the one shal bee more gentle then the other , by howe much hee shal be more learned , vertuous , and placed in higher degrée . And you knowe that without the spurres of preferment , to pricke men forward , the gentry of houses woulde soone decay , for no Gentleman woulde take paines to atchieue any thing woorthy of honour . To auoide which inconuenience , wee ought to haue in our mindes the saying of Galen , which is , If wée be Gentlemen , let vs not shew our selues vnworthy of our house : if we come of a meane house , let vs by our déeds rayse it to renowme . But what speake I of Galen , let vs thinke of that diuine saying , You are the children of Abraham doe the woorkes of Abraham . Yet in my opinion it is not ynough to follow the trace of woorthie predecessours , but wee must lay before vs the noble deuise of Charles the fifth , to wit , the pillers of Hercules , and to dispose our selues to goe beyond them , and to attaine to such vertue , as may woorthily be termed heroycall . For if it be a great delight for a man to know , that from time to time out of his house , ( as out of the Troyan horse ) there haue yssued captaines , Colonels , and knightes , like as out of the vniuersities of Pauia , Padua , and Bologna , there come doctours of philosophie , phisicke , and lawe , howe much more good shall it doe him , who may say , that he hath , according to the Prouerbe , * wings broder then the nest , * and by the excellencie of his deedes , and sufficiencie in learning and feates of armes , hath surpassed the desertes , dignities , and degrees of his predecessours , and alone as it were caried away the price . By the example of Augustus , who sayd , I found Rome of stones and brickes , but I haue left it of marble . Nowe to dispach this matter , these gentlemen whom I speake of , may make their boaste to haue twoo aduantages aboue gentlemen by birth onely . The first is , vertue , the other curtesie , the right ornament of a Gentleman : For of curtesie and gentlenes he is termed a gentleman .

Guaz.

When a man is gentle both by birth and vertue , I see not what may be added more vnto him , & yet besides those two sortes of Gentlemen , you haue set downe a third kinde of right or absolute gentlemen . By which termes you put me in minde of aqua vitae , and such like , which are three times stilled .

Annib.

Like as in the third distillation is bestowed greater charge , and more excellent matter ariseth of it , so in these absolute gentlemen there are required greater giftes , and greater perfection they are indued withall . To be short , I call those absolute gentlemen , who to their gentrie by byrth and vertue , haue great riches ioyned : which serue greatly to the maintenance of gentrie .

Guaz.

You haue now opened my eyes , and I know that I was not before thorowly awakes . I sée now apparantly that there is nothing maketh gentry more bright , and shining , then the brightnesse of gold and siluer : wherin a man may say there consisteth another kind of gentrie .

Annib.

In proofe of that which you say , some would haue it that riches should make gentrie , but I cannot thinke them to haue so great force , for that were to debase gentry too much . But I may be bolde to say this , that though riches can adde no degrée to gentrie , yet they are a readie instrument to put in practise certain vertues belonging to gentrie : and especially liberalitie , wherby gentry , like a glasse stricken with the beames of the fun is made more bright & shining . And therfore these absolut gentlemen make themselues séeme aboue al other . Wherof are to be séene particuler examples in those cities , where there are vniuersities or schooles ▪ For there gentlemen of great welth will shew themselues aboue a great number of other scholler● . Yet perchance they are no better borne no● indued with be●ter conditions than the other are , & yet by reason of 〈◊〉 r●●hes they one more accounted of ▪ And as a pre●ious stone 〈…〉 fine gold & curiously wrought is more goodly to sight , then another that lacketh the workmanship , so those gentlemen which kéepe open housholde , which haue a great train after them , & which spend much & fréely , are much more estéemed of th● other common scholers , who are gentlemen to , & yet those former are honored and courted of them .

Guaz.

In conclusion the power of riches is great & a man may sée that al things are in subiection to monie .

An.

It is shewed vnto vs by an Epigram translated out of gréeke which was vttered the other day in the Academy , & is this .

amongst the Gods to place , The earth , the water and the winde , and Sunne with shining face . The starres and the fire , but as for mee I take . Siluer and golde to bee the Gods , which most for men doe make : To yeelde them their content , and if thou them possesse , Of houses ▪ landes , seruantes , and friendes , thou shalt haue great excesse . And if thou freely wilt ▪ in bribes thy coyne bestowe , Both iudge , and iurie will bee prest , all fauour thee to s●owe . Yea Gods from heauen will hither come ▪ all honour thee ●o doe , Guaz.

It is said , that golde breake thr●e gates of Diamant , & that the tongue hath no force when gold speaketh .

Annib.

Wée wil say then according to these opinions , that where power & ri●●es are greatest , their gentry is greatest & perhaps it was therfore that Galigula the Emperour hearing certain princes reason of Nobilitie ▪ said , That it belonged only to an absolute prince meaning , that it was proper only to the Emperour . But laying apart these opinions , I am of this mind that riches ioyned with good birth , & good conditions , make not a man an absolute gentleman , if they bée n●t accompanied with that royall vertue ; called magnificence ▪ and if hee bestow not those riches bountifully as is méete for his estate .

Guaz.

I● you will haue riches to be a helpe to gentry , it shal behoue a man rather to be sauing , that he may be able to kéepe himselfe rich , for according to the saying of the Poet.

The vertue is unlesse to keepe , then for to get .

And I remember . I haue heard tel how a king of Fraunce going to sée the lodgings & roomes of a faire house belonging to the steward of his houshold , said , That the kitchin was a great dealer too litle , in respect of the greatnesse of the house , but the steward answered him , that , that small kitchin had made the house so great .

Annib.

It is wel doone to know how a man spendeth , but I altogether mis●ike couetousnes , which is an enimy to gentry and a token of a base minde . And héere I woulde haue you call to minde some rich Gentlemen , who hauing , or ( to speak more properly ) possessing ●●ith riches , suffer nothing but smoke to goe foorth of their houses : and as if they were driuen to it of necessitie , goe with a pielde threede bare cloke on their backe , with a gresie Cap on their head , their hose torne and patcht , neither can they any way excuse their miserablenes , but by saying we are known wel enough , we either haue better , or wee may haue better : & hauing a horse in the stable , yet they think they may honestly enough walk on foot . I am sure you cannot abide that these gentlemen should stande vpon their gentrie , so muche as those which keepe a worshipful house , open aswel to strangers , as to their neighbours , and chiefly , to the poore and honest ▪ whiche they are bo●nde to doe ( being able ) thereby to mainteine the name and worship of the auncestours , and to shewe themselues their lawefull successories . To bée short , riches well bestowe● , are a great ornament , & setting foorth to a gentleman .

Guaz.

The harder is the state of poore Gentlemen , who are constrained by necessitie to liue like owles in the darke .

Annib .

Amongst other inconuenientes , & discommodities , which p●●●tie is bringeth to a Gentleman , this is one , and no small one ▪ that he is some times driuen to match him selfe in marriage with some woman of base parentage , by reason whereof , his blood is corrupted , and his children degenerate , who after follow the nature of neither father nor mother .

Guaz.

Though our Borcace mainteine that pouertie taketh not away gentrie , yet in my opinion , it doeth at least dismember it , weaken it , disfurnish it , turne it into it dublet , yea , and strippeth it starke naked .

Annib.

Some of those poore gentlemen are to be pitied , to wit , those who by some mischance & euill hap , not by their owne fault , are become poore and low . But those are worthy blame , who knowing themselues to be poore , indeuour not while they are yong , either by learning , either by war , either by seruice , to withstand pouertie , which they know to be the ouerthrow of gentry . But you know there are many , whom their noble birth maketh ignoble : For they think , in that they are borne gentlemen , they neuer need séeke other reputation or countenance . And if you doe but looke about these mountaines without going any farther , you shal see some houses so ful of Gentlemen , al companions & equalles in this seigneorry , that euery one of them hath scarce a little hole to shrowd himselfe in : and they come at diuerse doores so thick as it were conies out of a Berrie . And grounding themselues altogether vpon that little smoke of gentle birth , they suffer themselues to be restie as it were like Bacon with yolenesse : or else to be carried through necessitie to commit shamefull and dishonest deedes . * So that it may be sayd , that by resting in their seigneory , they loose their gentry : yea , and now and then , loose both the one and the other * . It is not long since , that a friend of mine of Moncaluo told me he sawe at the market a poore wretch , who hauing brought thither an Asse loaden with wood , when hee that would haue bought it of him , offered him lesse then he liked to sell it for , he sware by the fayth of a Gentleman that he had solde another loade for a great deale more mony , mary he woulde sell the same somewhat better cheape .

Guaz.

I would sooner haue beleeued him if hee had sworne by the eare of the Asse . But perchance hee made himselfe beleeue that to leade an Asse to the market to serue his owne turne , was no staine to his gentry .

Annib.

There are some which hold with these ( misers rather then Gentlemen ) saying , that to doe such thinges for a mans owne behoofe , doeth not derogate so much from his gentrie , as if he did it for hire , and for the seruice of others : and they alleage for themselues the example of a Philosopher , who being found fault withall for carying fish vnder his cloke , answered , that it was for his owne eating : inferring thereby , that ( according to the prouerbe ) it is an yl horse that wil not carie his owne prouender .

Guaz.

I thinke I haue also hearde that in some countries , he which with his owne handes fylleth his grounde or doth any other worke belonging to husbandry , looseth not thereby one iote of his gentry . But for my parte I will alwaies pray , good Lord deliuer mée from such kind of gentry .

Annib.

Therein , as I haue alredie said , wée must haue regarde to the custome of the Countrie , & it shal be no maruell at al vnto vs , to sée in some townes certaine gentlemen ( contrary to the order of other townes ) goe to the Butchery , and Market , & buy victuals , & cary in their handkerchiefes or table napkins , salados , fruite , fish , or some other small trifle .

Guaz.

For my part , I woulde bée loth to doe so , and I had rather liue only with dry bread .

Annib.

Neither doe I ( I promise you ) like of that fashion , but wée must beare somewhat with pouertie , which perchaunce forceth them to it , or els perhaps it hath béen an ancient vse amongst them , & the time may come , that it shal bée left . But to returne to our purpose , the richer a Gentleman is , the greater he is . For riches no doubt cary credite & fauour with them , for when the rich speaketh , euery one kéepeth silence , but when the poore speaketh , it is saide , what fellow is that ? And therfore let vs hold as an Oracle the saying of Horace .

Birth and good qualities are nothing worth , if riches from them hee shut foorth .

And for conclusion of our discourse , we will say that a man is established , & set in the highest & surest degrée of gentrie , when his seat is vpholden with these thrée most strong féet , good birth , good qualities , and riches .

Guaz.

I like very well of your witty distinction , but for that you said not long agoe , that curtesie & gentlenes is the chiefe ornament of a gentleman , it commeth now in my mind to aske you whether a Gentleman by birth , degenerating from his auncestours , & from his owne nature , vsing neither curtesie nor vertue , may rightly be tearmed a Gentleman .

Annib.

Though curtesie necessarily appertain to a gentleman , yet you sée it is wanting in the most part of those which are gentlemen born , which commeth to passe for the reason alredy giuen . But touching those , who not only want the gentlemanly instinct , but besides liue dissolutly , I can say no more , but that a man borne wel , & liuing yll , is a monstrous thing , & worthie to be abhorred . And it is a common saying , That gentry standeth the euill in as much stéed , as a looking glasse doth to a blind man . But to satisfie more fully your demaund , I wil conclude this matter with another common distinction , according to which it is saide , that there are Gentlemen of Gentlemen , Gentlemen of base , and base of Gentlemen . Gentlemen of Gentlemen are those , who , descending of worthy ancestours , tread in their steps . Gentle of base , are those who extracted from loe parentage , raise themselues to gentry by their vertue . Base of gentle are those , who degenerating from the vertue of their forefathers , are become naught , & vicious . But it is high time to think of the rest of the matters which we are to intreate of this day , & to consider what is to be obserued in the conuersation of gentlemen & yomen together .

Guaz.

I see by you then , you meane to alow them to company together , but in my opinion , suche company , & such confusion is not good . And you sée that most commonly gentlemen resort to their equals , & that if they accompany with yeomen , and those which are their inferiours ( if vrgent busines driue them not to it ) they are discommended , and little estéemed of other Gentlemen .

Annib.

There are many gentlemen , who not vnderstanding what gentry is , thinke it an euil & infamous thing not to be a gentleman , & therfore they flie from it as from the plague , & they think it no lesse shame to be séene in the company of the baser sort , then to be taken in the common stewes : not knowing that there is no more difference betwéene the gentleman & the yeoman , then there is betwéen two brickes made of self same earth : whereof the one is set in the top of a towre , the other in the bottome of a wel . Yet there are some gentlemen of better disposition , who frequenting for the most part , the company of gentlemen , take no scorne when occasion serueth to accept of the company of those which are no gentlemen . Nowe in these same differences in my iudgement , the first , by bending the bow too much , breake it in sunder , & by shuting vp the treasure of gentrie too closely , shew a kind of inciuilitie & churlishnesse , odious not onely to the worlde , but to GOD him selfe : for that they vouchsafe not for brothers , and companions , those whom hée auoucheth for his children . The other , in my minde doe two acts of gentrie , in that accompanying with Gentlemen they degenerate not from their kinde , and frequenting the meaner sort , they expresse that gentlenes & curtesie which is proper to a Gentleman . According to that philosophical and Christian saying , That the more loftie we are placed , the more lowly wée ought to humble our selues : which is in déed , the way to ryse higher . Besides , the gentleman which vseth the companie of his inferiours , giueth , & receiueth singuler pleasure : For that they are maruellous wel apaid when they sée a Gentleman , notwithstanding the inequalitie , which is betwéene them , to make him selfe their equall . Wherby they are induced to loue him , to honor him , and to doe him seruice : and whereby they themselues winne credite , and are the better estéemed of by their equals . But the pleasure which the gentleman receiueth is great deale more , who conuersing with other Gentlemen , is faine to frame himself ofttimes to their fancie : knowing that euery one will looke for as much preheminence euery way as himselfe , but in consorting with his inferiours , he shal be the chief man amongst them , & rule the companie as he list , neither shal be forced to say or do any thing contrary to his minde : which libertie is seldome allowed him , being amongst his equals .

Guaz.

And for that purpose , when I chaunce to goe abroade to recreate my selfe , I accompany my self more commonly with one that is inferiour to me , then with my equal : For with my equall , I must for good manner sake , séeke rather to follow his mind then mine owne , & make as though I liked of that , which liketh me nothing at all , going with my féete sometime thither whyther I go not with my hart . But I doe with my inferiour what I list , & dispose of him at my pleasure , so that I finde the companie of my equals to be as it were seruitude , and of my inferiours , libertie .

Annib.

You haue reason , & therfore you sée that for the most part a gentleman maketh his abode in a village or Maner , wherof he is lord , where he séemeth to be a king : for that he is there obeyed , & nothing done contrarie to his pleasure . Which he shall not haue in a Citie , where hee is no more then other Citizens are , & where he is muche lesse respected .

Guaz.

Séeing you will not that a man shall refuse the companie of the meaner sort , I thinke it néedefull to shewe , which of them are chiefly to be admitted into company .

Annib.

When néede shall require , it shall not be amisse to conforte with all sortes of persons , though of neuer so base condition : which Diogenes ment to shew , who being asked , why he went to drinke at the Tauerne , answered , I likewise goe to be powled in the Barbers shop . And there vpon wée sée that diuers Gentlemen of this Citie , are not ashamed to be séene in the open stréet talking with diuers workmen , Artificers , and handiecraftesmen , for necessaries appertaining to their house and housholde . But if necessitie constraine vs not , we ought not to admit into our companie others then those , who , though they be not Gentlemen by birth and calling , yet haue ciuilitie in their behauiour , and wit in their talke , which maketh them differ altogether from the common sort . And touching Gentlemen , it behooueth them to knowe , that they are subiect to some infirmities , amongest the which , arrogancie is one , which is too commonly vsed , especially by Gentlemen of the first sorte , who haue nothing to stande vppon , but the good house they come of . And therefore saying aside their loftie lookes , they ought to beholde their inferiours with a more gracious eye , and to vse curtesie towardes them , which as we said before , as proper to Gentlemen , and by meanes whereof , they get the good will of their worsers . Otherwise , let them be sure they shall incense the whole people against them , and consequently , by the common voice of the people to be verie yll spoken of . Besides , to confemne the meaner sort , may sometimes doe a man great displeasure ▪ as it did to a Citizen of Rome , of the house of the Scipioes , who , while hee laboured to be one of the Officers called Aediles , met with a country fellowe , whom hée tooke by the hande , which féeling to bée rough and harde brauned , he scoffingly askt him whether hée vsed to goe with his handes or with his féete , which set the husbandman in such a rage against him , that like fire amongest flaxe , he stirred vp the whole people against him , and so wrought the matter , that for lacke of voices , hée went without the office he stoode for , and to his great shame , hée learned howe hatefull and hurtfull a thing it is for a braue gentleman , to mocke & scorne a simple soule of the country . * Wherfore let not a gentleman braue ouer those which are no gentlemen , but let him remember that his gentrie tooke beginning of one who was no gentleman . Which is giuen vs to vnderstand by the Poet , which saieth , The first who ere he was , of whom they race did growe : Some shepheard was , or els , some such , whose name I will not sheme .

Moreouer , let him remember that Gentlemen were admonished by Christ that they should not be puft vp with vain glorie , for so much as they ought to say with the common sort ( Our father which art in heauen ) which they can not say with a pure and vnfaigned heart ; if they take not yeoman and poore men for their brothers . To be short , they ought to print this in their heartes , that no man is to be commended for the gentrie of his auncestours , nor to bée reprehended for their basenesse . And they must knowe , that hée which despiseth the vnnoble , despiseth his first fathers , and consequently , his owne selfe . Wherefore it is the part of a Gentleman to behaue him selfe so gently and curteously in all his dooinges , * that out of his eyes , tongue , and maners , his gentlemanly minde may shewe foorth . * And he that is not willing to take this course , must content him selfe to be a Gentleman only in his owne conceite , for hée may not looke that any man els will take him so . Nowe touching the vnnoble or yeomen , they must not for all this , thinke them selues without imperfection , for many of them haue an infirmitie more gréeuous and pernicious then any before rehearsed : which is , that they will not acknowledge & confessé the 〈◊〉 inferiour to Gentlemen , both by nature , fortune , & vertue : not knowing the amongst the seuen degrées of superioritie , this is particularly set downe of Gentlemen ouer the vaser sorte , who by all reason ought to submitte themselues to their will and pleasure . As then by some infirmitie of the eyes , if it bée not soone healed , a man quickly becommeth blinde , so of this imperfection in the common people , some of them fall into suche blinde arrogancie , and so foolish a vaine , that they wil not sticke to vaunt themselues to be that which they are not , and both in their talke and in their apparel braue it out like Gentlemen .

Guaz.

A goodly matter I promise you when men will goe about ( as our Boccace sayth ) to make an Orenge trée of a briry bush . In my minde those which extol themselues in wóordes and bragge of their birth , rather disgrace themselues then otherwise . Like the poore drudge brought in in the Comedie , who tolde that his father was a goldsmith , and being asket what worke hee did belonging to that occupation , answered , that hee set stones in morter . Or like the mule who being demaunded of his birth , and beeing ashamed to say that hee was an Asses sonne , answered , that hee was a horses cosin . But this fault of chaunging and faigning of names and callings , in my fancie is more vsed in our countrie then in any other . And if you marke the Spaniardes héere with vs ( notwithstanding two moneths before they had not a shoe to put on their foote , and confessed themselues to bée poore and néedie ) yet when they haue pickt vp their crummes a little , they will bée maister one of another , and vse great honour and ceremonies , to the ende that wee should the better account of them . I thinke they durst not doe this in their owne countrie , but héere they are bolde to doe it , for that they sée it ordinarily done amongst vs : and that hée will boast himselfe to come of an auncient house , whose father neuer so much as came in place where a Gentleman had béen . You shal sée other some , being the children of coblers & pedlers , who hauing gotten a little wealth , take vpon them very higly , and become most currish and cruel .

Annib.

Doe you not know the saying of the Poet , that There is no rigour like to his , who from lowe state extolled is .

Guaz.

And therefore I thinke the example verie rare , yea , and singular of King Agathocles : who , being a Potters sonne , would alwayes eate his meate in earthen vessell , to the end , that hauing alwayes freshe in minde his fathers obscurenesse , hée shoulde take no pride of his owne greatnesse . But howe litle is this example followed by many riche Pesantes , who are not ashamed to attire them selues like Gentlemen , to weare weapons by their side , and suche like ornaments , which are proper only to gentlemen : before whom they will make no curtesie to take place . And this abuse is so in vse at this day in Italy , that as well in men as women , a man can discern no difference in estates . And you shal sée the Clownes will be as braue as the Artificers , the Artificers as the Merchantes , and the Merchantes as the Gentlemen . In so muche that a Taylour vsing to weare weapons , and to be appareled like a Gentleman , is not knowne what hée is , vntill he be séene sowing in his shop . But you shall not sée this disorder and confusion in Fraunce , where , by auncient custome seuerall apparell is worne , according to euerie ones calling . So that by the garments only , you may know whether a woman be the wife of an Artificer , a Merchaunt , or Gentleman : And which is more , by the apparel , you shall knowe a difference betwéene Gentlewomen them selues , for some attire is proper to Ladies , and those that attende in the Court vppon some Quéene or Princesse , likewise to the wiues of Presidentes , Counsellours , and principal Magistrates , which neuerthelesse is not allowed to euerie Gentlewoman .

Annib.

Our abuse herein is in déede insupportable , and requireth that Princes should put their handes hereto , and cut the combes of these clownish cockscombes , and make them come downe from their degrée of gentrie , by forcing them to weare suche apparell as may bee at least different from Gentlemen , if they will néedes haue it as costly , for besides , that vnder such a maske there may be much falshood wrought , it is reasonable also , that as princes woulde finde themselues greeued with gentlemen if they would preferre themselues before them any way , so they ought not to suffer the honour and degree of gentrie to be disgraced by the presumption of malapert clownes . But bee it that there were no way to refourme that abuse , yet those who are gentlemen indéede , ought not to be mooued with the matter , but rather to laugh at it . For the Asse which put on the Lyons skin ( thinking that thereby his maister woulde more respect him ) was knowne for an Asse , and vsed like an Asse . Now for so much as in this matter of ciuile conuersation , we haue not vndertaken to speake of the manner of apparell , wee will leaue this digression , and come to conclude , that yeomen ought to know their degree , and by a certaine kinde of humilitie to shew themselues inferiours to Gentlemen in doing them reuerence : Assuring themselues , that as by saucy presumption they make themselues hated , so by lowly humilitie , they make themselues loued of Gentlemen .

But I see well nowe wee haue stayed so long vppon the discourse touching Gentlemen , that wee shall bee faigne to passe ouer lightly and briefly the conuersation of princes .

Guaz.

Nay rather it were requisite that you made thereof a long speech ▪ for that the faultes of Princes are many and more greeuous then those of priuate persons : i● the Poet say true , which sayth ▪ The more infectious is the fault , and followed of the moe . By how much higher he is plast . That doeth yll sample showe .

And if you marke it well , an euill Prince doeth not onely suffer himselfe to be corrupted , but besides hee corrupteth others : for that his subiectes take delight to follow his fashions , and thinke it not onely tollerable , but very resonable to conforme them selues to their heade . By reason whereof they doe more harme by their example , then by their offence .

Annib.

I had rather wee might say nothing at all of this matter . For there want not writers , both of the times past and present , who haue taken the courage and the care to instruct princes , and to set downe thorowely what their life and conuersation ought to be . Besides wee are to consider , that it pertaines not to vs to speake of their dooinges , which are ●●reprehensible and incomprehensible . And to speake my fancie freely , I haue alwayes blamed in my mynde , those which will appoint lawes and orders of life to Princes , who are Lordes ouer Lawes , and inioyne them to others . And therefore by my will wee will not * apply the humilitie of our Philosophie to the Maiestie of Princes : * for that beeing Gods on earth , it is to bee thought , that all which they doe is done well : and that to reason of and call into question their dooinges , is nothing else , but with the Gyants , to lay siege to heauen .

Guaz.

I perceiue well , that according to the Prouerb you loue to stand far●e of from Iupiter , 〈◊〉 lightning , being assured that no man shall accuse you for that you shall not say , and me thinkes you haue regarde to that which is sayde by one , That to reprehend princes it is dangerous , and to commend them , plain lying .

Annib.

It is so farre of , that I meant to 〈◊〉 any such thing , that I did not so much as think it . For being perswaded that they holde of the diuinitie , I thinke they cannot easily erre or commit acte woorthie reprehension . Neyther can I choose but laugh at certaine curious fellowes , who discoursing of the affaires of the worlde , and not knowing the hidden secretes of the deepe deuises of the Pope , the Emperour , the king o● great ▪ Turks make of their doings a thousande wrong and fond interpretations , being farre wide of their thoughtes ▪ And they perswade them selues that princes are fooles : that they liue at all aduentures without aduy●e and coulisayle , and that matters should goe better if they themselues were Princes .

Guaz.

The stinges of those which eate their bread , and liue in one selfe court with them , are farre more pricking to Princes , then of those which stande so farre of , descanting vppon their dooings . Wherevppon a certaine king vsed to say , that hee was like a Planetrée , vnder whose boughes , while the weather is foule , many shroude themselues , but when fayre weather commeth , they pull it vppe by the rootes , so hée gaue succour to many whiche were afflicted with the stormes of trouble and miserie , who afterwardes when the minde of prosperitie began once to blowe with them , bended themselues to his ruine and ouerthrowe .

Anniball .

Do you thinke that Princes are ignorant of it .

Guaz.

No I warrant you , for like Gods they knowe not onely what men say , but what they thinke . But belike to their diuine knowledge to tell what men thinke , and to their delicate eares to heare what men say , they lacke sharpe and pearcing tongues to tell those of their faultes , which abuse them .

Annib.

Those which dare abuse Princes séeme neuer to haue read that verse , Knowest not that Princes hands , will reach a great way of .

Neither to knowe that the eares of the Asse fastened to Midas , meane that he easilie vnderstoode what euery man sayde and did . They knowe not also that Princes partake with the deuine power , being able to pull downe the mighty and set vp the weake .

Guaz.

Yea but if Princes woulde punishe such fellowes they shoulde doe a déede of iustice , But I sée wel that in this point they had rather conforme themselues to diuine mercy then to due iustice . For commonly they wil not once haue the matter called in question .

Annib.

That is the right act of a Prince , and therefore it is well saide , That the Egle catcheth not flies .

Guaz.

Say also hardly , that they are so farre of from taking punishment of suche fellowes , that many times they doe most good to those , who speake most euill of them .

Annib.

Weighing belike that the good will bee content with enough , and that they are sure alwayes to be in league with them , but the yll being insatiable , they thinke it néedefull to giue them one dishe aboue commons , to stoppe their mouthes . Nowe for so much as the great mysteries of Princes are not easie to be discouered , it shal suffice vs to know , that * though some of them fall out yll ( which I will not denie ) yet for the most part wée sée they are good , * and according to the Prouerbe , haue alwayes an eye on the Scepter ▪ neither doe at any time any thing which any man , no not Momus him selfe , may iustly finde fault withall , or which is not to be well thought of by all . Behold for example , the reuerent and redoubted maiestie of the King of Spain , wherby filling mens heartes with the reuerence of him , he is as it were adored like an Idole of Princes & Potentates , and you will yelde vnto mée , that with great vertue hée maketh him selfe knowne for a King , and with great dignitie maintaineth his royall estate . Laye before your eyes the milde and gracious countenaunce of the most Christian King of Fraunce , his incredible curtesie and affabilitie , whereby as I heare , and as you ought to knowe , he maketh him selfe loued and obeyed , rather of his familiars and friendes , then seruantes and subiectes , and you will say , that by that humilitie he exalteth his royall throne , if it might possibly bée raysed higher . Present to your viewe ( if your eyes bee able to beholde it without dazeling ) the famous gouernment of the Quéene of England , the reuerence is borne her by strangers , the obedience by her subiectes , the feare of some , the loue of all , her stoutnesse in contemning her enemies , her stayednesse in sticking to her friendes , her pollicie in preuenting perils , her clemency in punishing offences , her prouident care for her countrey , her tender loue towardes her people , her exalting of the good , her disgracing of the ill , her singular humilitie in most soueraigne maiestie , her stayed temperancy in most flourishing prosperity , her rare modestie accompanied with exquisite learning , her maidenly chastity , ioyned with heauenvly beautie , to be short , her vnspeakable perfection in al things , and you wil say that spight it selfe can not deface her doings any way , and that in spight of spight shée will triumph ouer all yll tongues , yea and ouer al those which enuie her happinesse : you will say with Aristotle , that prudency is only proper to Princes , and with the scripture , that Princes heartes are in the hand of God , and that hee doeth direct them by his diuine wisedome .

Guaz.

Why how now Gentleman , what tempest of affection hath caried you thus away into the commendation of a Prince , whom you neuer saw , nor to whom you are beholding any way ? I must & will say in déed that shée is the rarest woman of the world , I must confesse her gouernment to be most glorious , & the commendations which you giue her to be both due and true : but yet I must say , that like a merchant willing to set forth his ware , you haue blazed forth her perfections , but you haue concealed her faultes : you haue made no mention how shée hath banished out of her country the aucthoritie of our holy father the Pope , howe throughout all her dominions she hath planted a religion different from the faith which wee and our forefathers haue béen alwayes trayned vp in : Which faultes are so foule , that like a spot in a gorgeous garment , they are a great blemishe to the brightnesse of her renowme . But were shée voide of them , I could not then but say with you , that shée were to be thought rather a heauenly Goddesse , then an earthly Princesse .

Ann.

If there be nothing else to kéepe her from heauen but her religion , no doubt but she shal goe thither so soone as God shal plague her subiects so sore as to take her from them : For I can tell you this , that the most learned men in the worlde are of this opinion , that her religion is the very high way to heauen . And though for my part I make no account of it , for that I know it not , neither meane to deale in matters of religion , for that I professe it not , yet if a trée bée knowne by it fruites , no doubt but this trée is good , which bringeth foorth such fruits , as the like are not to be found in the whole world againe : As first , a Prince indued with such pietie , such puritie , such good giftes , such rare vertue , that shée may bée a patterne for all Princes to practise by : then graue & wise Counsellours , referring all their thoughts & doings to Gods glory , to their Princes safetie , and their countries commodity . Next , a wel disposed & orderly comminaltie , ruled as much by religion as law , obeying aswel for conscience as for feare : And last of al , continual peace and quietnesse , which is a singuler blessing of God , & an vndoubted signe , that hée lyketh wel of her religion , and is wel pleased with her procéedings .

Guaz.

If you can gather so much goodnesse out of that whiche I obiected against her as a fault , I will héereafter finde no more fault with her , but honour her as one without all fault . Therefore I pray you returne to the matter wee haue in hande .

Annib.

I say then ( as I saide before ) that therefore you ought to thinke that al the purposes and procéedings of princes , are grounded vppon discretion and iudgement , and that they doe all thinges better then wée are able to proportion them out vnto them : of whom I may say that whiche King Leonidas saide , to whom as one obiected , Thy kingdome excepted , thou hast nothing more then wee : Yea , answered hée , but I had not béen King , if I had not béen better then you .

Guaz.

That fellowe coulde not bée without a reply to beate backe the nayle againe : but perchaunce he liked better to yéelde with his tongue , then with his heart , by the example of the Peacocke , who saide the Eagle was a fayrer byrde then hée , not in respect of his feathers , but of his beake and talents , which caused that no other birde durst stand in contention with him .

Annib.

Well , I say to you againe , that the dooings of Princes are blamelesse , altogether without the compasse of our iudgement , and alwaies mistaken of vs : for those whom we take to be cruell , are iust : those whom we suppose to vse extremity in iustice , vse lenitie in mercy : those who ordeining new & extraordinary imposts & paiments are thought to bee couetous , deserue rather to be counted prouident and wise , for that they are not moued thereto by auarice , which cannot enter into their noble hearts , but for the conseruation of their owne estates , & their people . So that the imperfection of our iudgementes maketh vs take all their perfections cleane contrary .

Guaz.

I know not how you can attribute these perfections to all Princes , séeing the histories are full of naughty Emperours and Kings , which liued most wickedly .

Annib.

I doe confesse it vnto you , neither do I maruell any thing at it , for that they were not Princes by nature , but by violence , neither had they any knowledge of Gods worde , yea & were rather feared then loued : whereby they themselues were forced to feare others , & to kéepe them vpon their gardes , for he that will be feared , must of force feare those whiche feare him . To bee short , they were vniust , disloyall , couetous , lasciuious , which rewarded the euill , and persecuted the good , who for a kingdomes sake woulde haue it lawfull to breake all lawes , & they were those in reproch of whom the fable is told of the Lion , who entred into agréement with other beasts , that like good fellowes they should distribute the prayes which they tooke amongst them al indifferently . But afterward , euery one comming to demaund his part , he shewed them his téeth , saying , The first part is mine , because I am better then you : I wil haue the second , for that I am more mightie than you : the third , by reason is due vnto me , for that I tooke more paine in the taking of it then you : and for the fourth , if you wil not giue it me , I will haue it spight of your téeth , & so farewel frendship . And therfore it is not to bée maruelled at , that these tyrants for the most part died of some violent death , by sword , or by poyson . On the otherside you know that the princes of our time , come to their crownes either naturally by succession , or lawefully by election , that they are Christians , and indued with the knowledge of the trueth : that they are sente by God , to maintaine iustice on the earth , to defend vs from oppression , to represse the insolent , to reiecte flatterers , to respect the vertuous , to gratifie the good , and to shew themselues both in worde and déede , no lesse stayed and vnmoueable , then the corner stone , or the celestiall Pole .

Guaz.

But for all this , it would like me well ( séeing you deny not , but that there are some Princes subiecte to some infirmities ) that following your course , you woulde giue some preceptes , touching the conuersation betwéene Princes and priuate persons , that our discourses may be insufficient in no parte .

Annib.

For so much as you wil haue mee , contrarie to my determination , to speake of this matter , I will binde my selfe onely to matters of most importaunce , and I will leaue to you ( who are well experienced in the disposition and qualities of Princes ) to giue iudgement what belongeth to them in euery poynt . There are then two special imperfections in Princes , wherby they soone come to loose honour , state , lyfe , soule , and all together . The first is , Ignorance , which carieth a Prince into many inconueniences . And surely it is a great abuse , that Princes haue not the knowledge of good letters , but are faigne to vse that shift , which an Emperour vsed , who being reproued , for that he spake contrary to the rules of Grammer : answered , that if an Emperour were aboue the lawes , much more was he aboue the rules of Grammer . But he shewed thereby , that hée knew not that there is nothing more behoofull for the vpholding of Empires and kingdomes then learning . For we must thinke that a Prince void of learning , must néedes either behaue himself disorderly in his gouernment : for that according to the saying of the Philosopher , ignorance ioyned with puissaunce , bringeth forth madnesse : or els like an infant , he must refer himself wholy to the discretion of others : as the Emperour Galba did , who though he were not altogether without learning , yet he gaue himselfe in pray to 3. of his officers commonly called the Schoolemaisters of Galba , who nurtured him in naughtinesse , and were the cause of his ouerthrowe .

Guaz.

Therevpon it is saide , that as that Prince doth ill which dealeth in matters of his owne head without aduise , so hée doeth scarce wel which suffreth himselfe to bee ouerruled by others , and of a maister becommeth a seruant . And it is a great chaunce when the Officers sée the Prince so very a childe , but that they will conspire to cosin him , to set his honour to sale , and to make a very iest and laughing stocke of him .

Annib.

Therevppon it is sayde that a Countrie is in better case where the Prince is euil , then where his friends and officers are euil . Nowe I will speake of the second imperfection , whiche is couetousnesse , which being once entred into a Princes hearte , there is no mischiefe , cruelty , impietie , or wickednesse , whiche it will not perswade him too : yea euen to make sale of Offices and of Iustice , to fyle his handes with the vile gaine of some things , whiche very priuate persons would be ashamed to medle withal , & to séeke to haue about him such fetching heads , who consume themselues in a manner away , in deuising new kinds of extortion & polling , and to set it forth with some goodly title . So that indued with this insatiable mind , he is alway ready to procure that the exchecker may bée filled full , and the countrie emptied cleane . Of which fault it followeth , that he liuing alwayes miserable full of suspicion and feare , with a sword still hanging by a heare ouer his head , hee taketh at one tyme from his subiects libertie , from himselfe safetie , from both tranquillitie ?

Guaz.

Nowe I will say you giue to an ill Prince that honour which is due vnto him , and I sée not why wée ought not as fréely to blame the il , as to commend the good , whom God long preserue . But returning to the infirmitie of couetousnesse , I thinke it much more molesteth and tormenteth the higher sorte , then the meaner or lower : and that many Princes haue ingrauen in their heartes the desire of some kingdome , which when they haue obtained , yet neuerthelesse they are neuer the more satisfied , but grow stil in desire of some other : so that this saying may bée verified in them , Alexander seemeth great to the worlde , but the world seemeth small to Alexander .

Annib.

In trueth Alexander ought to be counted poore , or rather wretched : for that hée which is not content with that hée hath , hath neuer a whit more , then hee , who hath nothing at all . That Prince then , which coueteth to bee well spoken off , and well thought off by his subiectes , wil take héede of those two faultes before named : and that ( through his ignoraunce ) when matters come in consultation , hee may not sitte amongst his counsaylours , like a dumbe dogge , hée will endeuour himselfe first , to lay holde of learning and wisdome : whereof hée sheweth an vndoubted signe , in making account of those , who are learned and wise .

Guaz.

Arestinus being askt , why fewe Princes nowadayes extende their liberalitie to those that are excellent in Poetrie or other artes , as they were wont to doe in times past : answered , for that their conscience giueth them how vnworthy they are of the prayses which by Poets are giuen vnto them : and for other artes , it is dayly séene , that a man maketh no account of that , which hée knoweth not . Therefore I would in any wise haue a Prince learned , both for this and other causes , by you alleaged .

Annib.

Amongst all the learning méete for a Prince , that is the chiefest , which intreateth of matters of state and gouernment : And therefore it is sayde , that Demetrius exhorted Ptolomey to reade many books pertaining to gouernment , for that there hée should finde many thinges whiche his subiectes durst not tell him . Next , it behooueth a Prince to flye aboue all thinges , that before named , Couetousnesse , as the head of all mischiefe : not to suffer so vile and so vnworthy a guest to lodge in his house , and to put off a priuate person , and put on a publike , referring all his cogitations to the benefit of his people . Besides this , that hée consider with himselfe , how heauily a Scepter and Crowne doe waygh , and if hee aspyre to the kingdome , in hope of a more secure life , hee immitateth him , who clymbeth to the toppe of a high hyll , in hope to saue himselfe from lightning and tempest : wherevpon one with great reason tearmed the lyfe of a Prince , a glorious miserie : an other called it , a noble bondage : naming moreouer , a good king , a publike seruaunt . And Tiberius , ( as I remember ) named the Empiere , a great beast : Insomuch , that if euery man would ponder in his minde the paynes , the watchinges , the labours , the perilles , the vexations , and finally the weightie charge a careful Prince is subiect to , it should not perhaps be séene , that two would striue and goe to war for one kingdome , but they would rather content themselues to bée ruled , then to rule : whervpon a wise prince knowing the waight and daunger of so heauy a burthen , which hée alone for want of strength and knowledge is not able to beare , prouideth himselfe of officers and counsaylours , who are séene as well in ciuill , as marciall affayres , for the execution of Iustice , and conuersation of his own state : Remembring the Prouerbe , that an euill Prince , hath euill sides : that is , euill counsaylours . And therefore in making this choyce , he taketh good aduisement , prouiding so néere as he can , that they be endued with honestie and learning . Wherin Phillip , king of Macedon was so presise and circumspect , that onely hauing found out , that one of his officers died his beard , he put him forth of his office : sayinge , that hee coulde not bee true and faythfull in publike matters , who wrought trecherie with his owne beard . Besides , he will neuer conclude any thing without their aduice , especially , when iustice is to be executed in any thing : remembring how it is sayde , that when Iupiter was minded to bestowe any benefit vpon mortal creatures , he did it of himselfe : but when hee was disposed to doe harme , either by lightning , tempest , warre , plague , earthquake , or such like , hee assembled the rest of the Gods , and wrought his vengeance by their aduise . The Emperour Antonius also vsed to say , It is more méet that I folow the counsaile of so many and such good friends , then to suffer all them to followe the fancie of mée alone . A Prince likewise must indeuour to surmount his subiects , not in ydlenesse , but in industrie and forecast . And as the celestial things can not stande stil , but with continual moouing take force : so hee ought alway to exercise and trauaile him selfe in gouerning his subiects with iustice , and in looking to their welfare and profite , in such sorte , that hée fulfil the saying of the Emperour Adrian , which was , that a kingdome was to be vsed as a thing belonging to the people , not to the Prince himselfe . Furthermore , let him be sure to get the good wil of his subiects , which is the sure & inexpugnable strength of a realme , which good wil hee shal get , folowing the opinion of Titus Vespasianus , shewing himselfe suche towardes his subiectes , as hée coueteth to haue them towardes him . And as there is nothing more hurtfull then to bée hated , so is there nothing more helpefull then to bée loued . Which no doubt is gotten with gentlenesse and curtesie , and therefore no meruayle though that Vespasian by a generall consent were called the iewell of the world , and the darling of mankind , for that hée was alwayes ready to giue audience to all men , and not to suffer any to depart out of his sight vnsatisfied .

Guaz.

There is no other thing in trueth that maketh the golden world , but the goodnesse of Princes .

An.

A prince must not only shew himself curteous , affable , & gratious , in conuersing with his subiects , but besides , must vse his autority modestly , especially in offences committed against himselfe : wherin it ought to suffice him that he might haue taken vengeance : and to imitate those mighty & strong beasts , which neuer turne againe against litle curres which run barking after them . Remembring the saying of Cato , that the mighty ought to vse their power moderately , that they may vse it continually . Wherevppon Traiane vsed to call the Senate Father , and him selfe their seruant . But to vse a worde for all , wée will say , that a good Prince ought to purchase to him selfe the name of the father of his Countrie , and not to beare himselfe otherwise towardes his subiectes , then a father doeth towards his sonnes . And for so much as out of the example of Cyrus in Xenephon , and of many others , may bée perfectly gathered the precepts perteining to a Prince , it shal be enough for vs to adde to that wee haue alredy spoken , these thrée rules : that is , that the Prince make himselfe well thought of by speaking soberly , that hée shewe his bounty , in forbearing from polling his subiects , and his wisedome in gouerning himselfe discreetely . And that Prince which shall obserue these rules , may iustly say , that hée is the liuely Image of God : as on the contrary , hée may assure himselfe , that if no mishap befall him in his life , hée shall féele in his death this saying verified , That the mightie shal be mightily tormented . Nowe let vs come to subiectes , and their conuersation with Princes , which ( speaking of Princes in generall ) I haue alwayes thought that subiectes ought to auoide so muche as they may , for that the good will of Princes kindleth vppon a heate , and vpon a soden , but it is by and by blowne foorth againe with the winde of enuy , or slaunder , which is proued by the example of Lysmiacus and Scianus , who were so farre in fauour , the one with Alexander , the other with Tiberius : who neuerthelesse fell from their high fauour , into most foule disgrace and destruction . Yea , and without fetching so farre , wée sée at this day many of the like chaunces . And though there bée nowe and then some one which mainteineth himselfe still in credite , and yet the poore soule alwayes liueth with an vnquiet mind , and his maister doth continually loade him like a good horse , with some burden or other , and neuer leaueth vntill hée haue quite tyred him , so that hée findeth that saying true , That whether thy Prince loue thée , or hate thée , it is all one euill . Wherevpon I thinke not amisse to followe the fable of the earthen vessell , whiche in no wise woulde haue the company of the brasen vessell . And you know wel , that in their companie a man cannot vtter his minde fréely nor doe any thing contrarie to their pleasure : if hée doe , hée shal be no friende of Caesars .

Guaz.

The conuersation of Princes in my iudgement is not to bée auoided , in any other respect , but for that it taketh away that libertie , which is so acceptable in company , and bringeth vs into a certaine kinde of bondage , which we cannot li●e of long , but wée must consider on the other side , howe much the being in the Princes companie doeth countenance vs , howe thereby wee take away occasion for men to thinke that through basenesse of minde , wée abandon the Courte : what honour and profite wée often reape thereby , and what contentation and pleasure it is to vs to be admitted into our Princes presence , yea , to be in the company and sight of such a Saint , as you spake of erewhile , I think most heauenly happinesse .

Annib.

You haue preuented me right : for I meant to adde , that though this conuersation be daungerous , & that I myself especially neuer sought to enter into it , yet being well vsed , bringeth estimation & profite . Besides , that the Prince excelling vs so much in vertue & valour , by how much hée is aboue vs in degrée , it is also to be thought , that his company auaileth greatly to our edification in vertue & goodnes . Like as the example of the Prince you but now mentioned , hath made such vertuous , learned , & accomplished Courtiers , that there is not a more florishing or famous Court in the worlde . But you are not ignorant , that some , not vnlike the earthen vessels , are broken by leading their life with Princes , because they doe not behaue themselues as behooueth them . And therefore , for their welfare and securitie , I briefly prescribe vnto them , that they be not puft vp with pride & vaine glory , nor beare them neuer the bolder for the fauour and good countenance of the Prince : but rather , the more they are exalted , to shew the more humilitie and reuerence .

Guaz.

I like that wel , for I haue noted , that the Duke my maister hath withdrawne his fauour from some , who haue abused his goodnes towards then , whereby their fall was so much the greater , by how much before they were placed higher . And truely I know by proofe , that he which will long inioy the fauour of his Prince , must like the Beare , infane wether , be sad to think of the soule that is to come : whiche doubtfull thought , will kéepe him in such humilitie & lowlynesse as Princes like of .

Annib.

A Man cannot possibly behaue himselfe to reuerently towards them . And though it be reported , that when Aristippus could not be heard of Dionisius , he threw himself down at his féet , saying , the fault is not mine , that I commit this idolatrie , but the kings , who hath his eares in his féete : yet perhaps it might haue béen replied to Aristippus , that the fault was his , for that without vsing due reuerence , he woulde be chéek mate with the Prince . But let vs end this matter , charging euery one what soeuer hée bée , to reuerence & obey his Prince with all humilitie , for that the honour is not giuen to him , but to God him selfe , whose minister hée is . And what is saide of Princes , is to bée vnderstoode also of Magistrates , not regarding that there are amongest them , whiche are vniust , cruell , partiall , ignorant , corrupt , respectours of persons &c. but hauing respect to this , that they are the members of the Prince .

Guaz.

Yet I woulde gladly haue you discend to some particuler point belonging to Magistrates : to whom I think ther are necessarily some seueral rules to be prescribed , different from those you set downe to Princes , and so muche the rather , for that some of them touching their dealinges may bée amended .

Annib.

The hurt certainely is inestimable , that commeth by an yll Magistrate , and therefore it is saide , That a Swoorde is put into a mad mans hand , when an office is bestowed vpon a naughty person , who is commonly called an Ape in purple . Whervpon we are to aduertise Magistrates , that as touching their calling , they be charitable in correcting , vpright in iudging , and mercifull in punishing . And I would haue those which begin to growe proude by reason of their preferment , to remember the example of that Asse , whiche bearing the image of the Goddesse Tsides , on his backe , and séeing that euery one whiche met him , knéeled downe , and did adoration vnto him , entred into great pride , and perswaded himselfe , that that honour was doone to him . Into the selfe same errour , some Magistrates fal , who séeing themselues saluted and honoured of euery man , imagine that themselues deserue that honour : Not perceiuing that for the most part , that honour is not done in respect of any desert of theirs , but in reuerence of the Prince , whose image they beare in their head . Nay rather Magistrates in stéede of being honoured rightly , and for their owne sakes , very often receiue ( as the Prouerbe is ) winde in a net : and taste meate seasoned rather with smoke then with salt .

Guaz.

They may well say with our Lord , The people honoureth me with their lippes , but their hearte is farre from mee .

Annib.

It is the saying of a wise man , That hée that sitteth worthily in the seate , doeth honour to the seate : but he that sitteth vnworthily , shameth it . And therefore a discréete Magistrate ought not to take vpon him bigly , or to alter his manners in respect of his dignitie , which hée shall not bée sure alwaies to inioy : but so to vse the matter , that hee may bée respected and honoured , not in respect of his office , but of the good partes which are in himselfe , to the ende that when hée shal be out of office , hée may say that hée remaineth in honour , without the honour . And touching his conuersation with the Prince , this is enough for him , that neither for feare nor hope , hée consent at any time to any thing that is vniust : neither to ful fill his peruerse humour any way . But if it bee a gréeuous fault to consent to the disordinate desires of the Prince , it is much worse to put naughtie matters into his head , when hée before thought not of them , and to stirre him vp to wrath , too cruelty , to vengeance , to extortion , and such like .

Guaz.

Yea , but by your leaue , those are the officers which continue longest in fauour .

Annib.

Yea , but where the Prince is wise and vertuous , you shall most commonly sée such fellowes leaue their hyre , yea and their hide too behinde them , and ende their dayes most miserably and shamefully . The last aduertisement to bée giuen to officers in respect of priuate persons is , that hée shewe himselfe in countenance seuere and terrible , which maketh the guiltie afearde ▪ & the guiltlesse bolde , which commonly pleaseth the good , and displeaseth the yll , and that hée bee patient to heare euery man , but especially the poore , neither that hee be lesse liberall of iustice , or quicke in dispatche towards them , then towardes the riche and mightie . But alas , couetousnesse and ambition beare such sway , that in the iudgement place , the offence of the riche is sooner defended , then the innocencie of the poore : and pardoning the crowes , pigeons are punished . But for that the time passeth away , let vs passe to speake of the conuersation betwéen the learned , and the ignorant . *

Guaz.

I thinke it a matter impossible , for you to tune this later sort in suche sort , that they may bee acceptable in company to the other sort .

Annib.

Wherevpon grounde you that opinion ?

Guaz.

Upon the example of water and waxe , which by no meanes may bee incorporated together : I meane , vppon the too great diuersitie of their nature and disposition . You sée , that the learned are seldome or neuer in the company of the vnlearned : knowing wel that men make no account of that which they knowe not . And thereof arose the fable of the Cock finding a precious stone , which he set lesse by them a barly corne .

Annib.

It is an ordinary saying , that ignorance is a kinde of folly . And therefore I woulde haue you consider with mée , that there are in the worlde two sortes of the ignorant : the one foolishe , the other wise . I call foolishe ignorant , those who are not onely rude of vnderstanding , and voide of learning , but also haue in hatred and disdaine all those who are wise and learned : and like naturall fooles iudge all those to bée fooles , and scoffe at them , whiche make profession of learning : counting themselues happy in that they knowe nothing , and alwayes perseuering in that errour . By reason whereof , those who are learned , haue reason to flye their companie . For to reason of learning amongst l●arned the honour which is due vnto them , but I thinke it méet to confesse , that the learned are as the staffe and stay to the weake and féeble : and that of all the things whiche wée possesse in this world , only learning is perpetuall & immortall , and therefore I take great pitie of those who haue not the good hap to haue it . And it may very truely bée saide , that it is not so muche commendation to a man to bée learned , as it is shame to bée vnlearned . Learning no doubt taketh from a man ignorance , learning directeth him in the course of his life , learning maketh him acceptable to all men , learning is an ornament to him in prosperitie , & a comforte in aduersitie : finally , learning sifting him from the dregges and filth of the common people , serueth him as a ladder to climbe to honours and dignities , & raiseth him from earthly vanities , to the contemplation of thinges Celestiall and diuine .

Guaz.

You attribute so much to the honour of learning , that you séeme to forget the commendation due to armes : whiche ( as you knowe ) is able to weigh with it , in any grounde in Italy .

Annib.

I am not ignorant , that a personage of account being asked whether hée had rather bée Achilles or Homer , made answere , Tell mée thou thy selfe , whether thou hadst rather bée a Trumpetter , or a Captaine ? But though this answere make for armes , yet I pray you tell mee what you thinke to bée the end and marke that wise and worthie men shoote at ?

Guaz.

I thinke it bée to leaue behinde them that , which may triumphe ouer death , and according to the saying of the Poet.

May fetch a man foorth of his graue , and keepe him still aliue . Annib.

You say well : but whereof dependeth this immortalitie and euerliuing name ?

Guaz.

Of learning , and histories , whereby it is conserued for euer .

Annib.

You may sée then , that learning is aboue armes , for that learning of it selfe is able to purchase immortalitie : but armes cannot doe it without the aide of learning : which Alexander the great knew well enough , who calling Achilles happie , for that it was his hap to haue so excellent a setter foorth of his doings , woulde say no more , but that hée desired likewise to light vpon one , who with the like grace , woulde gather into one booke , his trauelles , conquests , and renowmed Acts : which without some suche excellent wit , to commend them to posteritie , he knew would soone be buried in obliuion .

Guaz.

I thinke verily , that without some spurre of euerlasting praise , fewe men woulde bée pricked forward to enterprise any thing worthie praise .

Annib.

Wée all couet this glory , as the fruite and lawfull reward of our trauell : and there is no man but is right glad to consecrate his name to immortalitie . For proofe wherof it is tolde that a certaine writer published in print a little pamphlet of his owne making , intituled , The contempt of glory , wherein by many notable reasons , hée indeuoured to prooue that it is a vanitie vnséemely for a man to gape after glory , in consideration of his owne works . But that writer was afterwards charged to haue committed the same fault , which hée found fault with in others , for that hee had set his name in the first page and beginning of his booke . Whereby it was apparantly knowne , that if hee had contemned glory in déede , as he went about to perswade others by wordes , he would haue caused his book to haue béen imprinted without his name , whiche being blazed in the fore front as it was , gaue a manifest signe , how desirous he was of glory : but Cicero would neuer dissemble in that point , who in a long letter , openly , and earnestly requested Luceius to gratifie him in thrée thinges : The first , that he would set downe separately from his other histories , the conspiracy of Cateline , therby to giue immortall fame to his name : the second , that he woulde add some thing in respect of the frendship which was betwene them . The third , that he would publish his book with al spéed possible , that while he were yet liuing , he might taste of the swéetenesse of his owne glory . I will not héere let passe Augustus , who ioyned to his last will and Testament his owne acts péece by péece , appointing that they shoulde bee ingrauen vpon his tombe in pillers of brasse . But how many other may a man rehearse , who went canuassing about , and crauing for this bruite , & this glory , by the meane either of histories , or of images , or of tombes , or of pictures , or of buildinges , or other memorials .

Guaz.

It séemeth a greater maruell to mée , that so honourable a desire should enter into the hearte of a common Courtisan , named Trine , who being very rich , suche time as Alexander the great razed the walles of Thebes , went and profered the Thebanes to repaire them at her owne charges , so that they would bée content that , to her euerlasting fame , shée might cause only these wordes to bée ingrauen in the wall : Alexander razed it , and Trine raised it .

Annib.

This woman was better to bée borne withal , who sought glory with her owne money , then some are , who get it at other mens cost , and being not able to leaue behinde them a good report by help of their owne vertue , attribute theeuishly to themselues the doings of strangers , of which sorte of men , it is not long since that wee vsed some speeche . Touching armes , I reply that the déedes of famous Captaines & worthie souldiers die with them , if they haue not some to set them foorth in writing , or vnlesse they haue ioyned to their prowesse in armes , the knowledge of good letters . So that by the example of Caesar , they may be able to hold the speare in the rest with one hand , and with the other the pen to write their own acts , which were very necessary , especially in these our dayes , wherein the memory of diuers worthy souldiers , yea , Princes & Gentlemen , who haue atchieued many valiant exploites , hath béen lost , & is yet from time to time lost . Whereas if they had béen so wel set foorth as the famous men were in time past , they should neuer haue had cause to haue enuied the glory of Annibal , Marcellus , Caesar , or the Scipios , but had béen equal to them in euery respect .

Guaz.

Héereby may be gathered how profitable the conuersation of the learned men is , & how important it is to haue the friendship & familiaritie of writers : who with one drop or two of ynke , may prolong our life through many ages .

Annib.

They haue power not only to prolong life , but to abridge it . And therevpon a certain Captaine vsed to say , that the pennes of writers , pearce the souldiers corslets . We know wel how diuers writers either to please others , either led by affection , or moued vpon some other occasion , haue in their histories , contrary to their duety , magnified & exalted aboue the trueth , the doings of some captaines , & abased or els concealed the notable enterprises of other some , and by the force of their hand and penne , haue lift vp the litle and thrust downe the great .

Guaz.

Touching that , I remember that P. Iouius being blamed for the infidelitie of his historie , he could not deny it , saying yet that he comforted himselfe , knowing that when a hundred yeres were once expired , there would be no man liuing that could gainsay his writing , so that the posteritie shold be driuen of necessitie to giue vndoubted credite vnto them .

Annib.

Perchaunce he would not haue put himselfe in that hazard if hée had not made his account by the maiestie & elegancie of his history , to make al the writers of this time afeard to write against him * . But as the world goeth , those shew themselues wise men , whiche kéepe the learned their friends , & which receiue them into their fauour and protection : not so much for their owne behoofe , as for the loue of vertue , which thing brought great glory to Alexander , to Augustus , & to Mecenas , who bestowed honours & maruellous rewards vpon diuers Gramarians , Orators , Poets , & philosophers . Neither thinke I méet to let passe the example of Pius the seconde , who in the warres of his time gaue expresse commandement that the honor , goods , & life of the people of Arpines should be spared , in the remembrance of Tully , who was that countrie man , and for that there were many there liuing , which bore his name * . But it is good to set downe some forme of conuersation to the learned , & to put them in remembrance in the first place , the learning maketh a man glorious & haughtie , * which is confirmed by Accius the Poet , who tooke so bigly vpon him , by reason of his learning , that Caesar the Emperour entring into the colledge of Poets , he would not vouchsafe to salute him , thinking himselfe better then him . I truely was euer of this minde , that as a trée , the more it is taken with fruit , the more it bendeth to the ground : so a man , the more hee is stored with learning , the more hée ought to humble himselfe . For that the grounde of true vertue is humilitie : neither is any mans name so bright , but that by pride it is obscured . * And therefore the learned ought neither to hide their knowledge without fruite , neither to shew it vpon vaine glory , but for their profite and preferment . They ought also to conforme their life to their learning , for that knowledge is no better in a naughtie man , then good wine put into a mustie vessell . They ought likewise to imploy their learning to the benefite of others , and to make others partakers of it . For that a man doeth not possesse pleasantly any good thing without companie , so that they ought to take paines to instruct others , in that they themselues are skilfull in : and they must begin to learne to teach .

Guaz.

I thinke it also conuenient for the learned in conuersation and company , to take héede of affectation , whereby they make themselues rather disliked then commended .

Annib.

I meant euen nowe to haue told you , that that same is the errour of some learned men , who being in the company of the vnlearned , take delight to speake amongst them like a maister that readeth to his schollers , and as if they were in the middest of learned men and Philosophers , they make argumentes in moode and figure , and discourse with tearmes , which are onely vnderstoode of the learned : and thereby they offend the eares , and turne the mindes of the hearers from giuing attention to their talke . A man ought then especially amongest the ignorant to vse suche familiar kind of learning , & with such discretion , that it may serue rather for sauce to get than a stomack , then for meate to fil & cloy them , so that the vnlearned may haue in detestation their owne ignorance , and in admiration his knowledge .

Guaz.

Hée that shall knowe howe to keepe this way , which you haue proposed , shall no doubt giue and receiue great coontentment in the company of the ignorant , who without any difficultie will allowe of that he shall say , and haue him in great honour for it .

Annib.

One saide , that as some ships séeme great vppon the ryuer , whiche shewe very little vppon the Sea : so some seeme learned amongest the ignorant , whiche haue but a little when they come amongest the learned . And it can not bee denied , but that in all companies , hee ruffleth most , and taketh pleasure to vtter that which is in him , who knoweth him selfe to bée chiefe and best seene in the matter whiche is spoken of . But for all that , hée must not perswade himselfe that hée ought not to heare the vnlearned speake , or to make any reckoning of them : For that there are men to bée found , who though they be not indued with learning , yet they haue a good wit of their owne , and are able to compasse their matters well enough , and bring them to a good ende : insomuch that many , who are learned , séeme but fooles in respect of them . Like as a scholler came to an artificer , to craue his deuotion , saying , That hée was maister in the vij . Artes . But the Artificer answered him , I am more learned then thou art , for that with one Art only , I nourishe my selfe , my wife , and children , where as thou canst not kéepe thy selfe alone with seuen .

Guaz.

Now I pray you giue the ignorant some instructions , whereby they may in conuersation get the fauour of the learned .

Annib.

Wée haue alredy , if you remember in the beginning of our discourse , inioyned vnto them silence , as a most singuler thing , whiche neuerthelesse they kéepe very yll . For that in company , if you marke it , those whiche knowe least , speake , contend , and crie the lowdest . Whereof belike ariseth this Prouerbe , That the brokenest wheele of the charriot maketh alwaies the greatest noyse .

Guaz.

A man might contrariwise apply another Prouerbe to the learned , That where the ryuer is deepest , it runneth quietest .

Annib.

The second aduise is , that being in the company of the learned , they remember that they are vnlearned . For by that meanes they will bée wary what they speake : for it is the saying of a Philosopher , that hée neuer offendeth in those things hée knoweth not , who knoweth that he doeth not knowe them . And contrariwise hée is ignorant and doth amisse , who thinketh hée knoweth , that he doeth not know . Thirdly , they are to bée aduertised , that amongst the degrées of superioritie before spoken of , this is one , that the wise commaund ouer the ignorant : whereas it is their part to be silent without standing obstinately in contention : for that there is nothing in this world more odious then an ignorant person , which will contend with the learned , like as the Pie did with the Nightingale in musicke . And therefore as it is the part of one that is learned , gently to impart to the ignorant that which he knoweth , so is it the part of the ignorant to ask , without hiding his ignorance , that which he knoweth not , & rather to confes not to know , than to professe to know : for the one is a signe of modestie , the other of arrogancie .

Guaz.

It were not amisse , yet to vse a little skil in confessing the want of skill , that it turn not to our open shame . But it were no great matter , if one did like a good gentleman of our countrie , whom a stranger asked what history it was that was painted about his hall : the Gentleman saide , stay héere I pray you a little , & I will returne to you by & by , that said , he went hastily to the study of a brother of his , who was a Doctour , & bringing him with him into the hall where the stranger was , he saide vnto him , brother , I pray you make answere vnto this Gentleman .

Annib.

But perhaps it wil be a hard matter to finde in euery house so much as one , who with his wisedome is able to supply others ignorance . But let vs return to say that the ignorant ought to honour the learned , and to séeke theyr companie , which wil make them more politike , more wise , and more vertuous . For if you marke it , those whiche are vnlearned , lightly giue them selues too dishonest doings : for séeing that they cannot get the fauour of the Prince nor any preferment any way , for lacke of learning and vertue , they indeuour to set vp themselues , either by flatterie , either by promoting , either by ●laundering , or by false accusing , and other naughtie meanes , whiche those that are learned , will neuer lightly vse : but enough of this . And for that wée saide but erewhile , that the learned receiueth great contentment in the companie of the vnlearned , let vs nowe consider howe little that contentment is in respect of that whiche he receiueth being in the companine of his like : For no doubt a learned man taketh much more pleasure in the company of the learned , who know , yea , and allowe better of his learning , then in the company of the ignorant , who vnderstande it not so well , neither are able to iudge of it . Besides , when hée is amongest the ignorant , hée taketh pleasure only in that which hée himselfe giueth . But when hée is with the learned , he delighteth both in it , which hée giueth , & that hée receiueth : for that by turnes hée doeth both teach and learne . Moreouer , hée hath a nother contentment , to know that where is greatest conformitie in estate , in life and in study , there is greatest agréement in good will and amitie , and consequently greater pleasure and contentment , * yea , that effect is bred among them , which is found amongst flowers , which being separated one from another giue a good smell , but being bounde together in a posie , they recreate the spirites a great deale more , like as it was well saide by a Poet , Two good men ioyned together , doe in goodnesse more excel : And roses ioyned with lielies haue , a great deale sweeter smell .

Yea , it is a Philosophers saying , that one in comparison of two is no bodie . * And truely amongest all other companies , and societies , there is not any more firmely and néerely linked together , then this of the learned : who for the most part loue better amongest themselues , then kinsfolke and brethren doe : agreeing in like studies , and like affections , they can not but take pleasure one in another , and reduce them selues from the number of many as it were into one vnited body .

Guaz.

All other assemblies may be well termed strange and externall , and this same familiar and internal , wherein the mindes are exercised in reasoning , teaching , and discoursing of things , which appertaine to the knowledge of vertue and goodnesse . And these are the true freendships , which last long .

Annib.

It is a common saying , that the bondes of vertue binde more straightly , then the bondes of blood . And in trueth one good man may be sayd to be a néere kinsman to another good man , by the conformitie of their minds and manners . *

Guaz.

Héereby I imagine how great the concorde , the pleasure , & the profit is , which is reaped by the Academie of the illustratie ( as they tearme them ) established in this citie .

Annib.

You are deceiued in your imagination , for this Academy being assembled in the name of God , you may well thinke , that he is in the midst of them , and that hee mainteineth it in peace and amitie . What comfort euery one receiueth by it , I cannot sufficiently set foorth vnto you : for that I haue tried in my selfe and seene plainely in other Academikes , that there is not any one so afflicted with the common miseries of this citie , and with his priuate troubles , who setting once his foote into the hal of the Academie , seemeth not to ariue at the hauen of tranquilitie , and beginneth not to cléere his minde of care : casting his eyes about the hall to see those goodly deuises , full of profounde mysteries . I may well say of my selfe , that when my bodie is shut within it , all my yrkesome thoughtes are shut out : the which attend me at the doore , and at my going out get vppon my shoulders , but touching the good which commeth of his happie assembly , you may be assured in thinking to your selfe what diuersitie of learning is there handled , sometimes with publike lectures , sometimes with priuate reasoninges , which breede that delight , which commeth of giuing and receiuing , as we haue sayde before . And I may say without arrogancie that the Academie , borrowing me as it were to reade in Philosophie , hath payed mee home with interrest , béeing not onely bettered in that parte , but also moued with some knowledge in diuinitie , poetrie , and other laudable sciences , whereof I knowe I am not altogether voide .

Guaz.

I haue noted by long experience , that for the most parte those are smally accounted of , in companie , which haue bestowed al their studie in one onely profession : For drawing them once out of that , you shall finde them very sottes and fooles . Whereas on the contrary , those are very well thought of , who besides their chiefe profession are able to discourse reasonablie well and with discretion of other matters : In so much that the knowledge they shew in those bye matters , bringeth them so much the more honour , by how much they are estraunged from their ordinary profession . Wherefore seeing in companie wee commonly deuise of diuerse thinges , leaping from one matter into another , there is nothing , in my iudgement , that doeth vs more honour , or maketh vs better liked of , in good companie , then to be readie at all assayes , and haue a mouth for euery matter : to be able to perfourme which , I consider that the companie of many learned men is very auaileable , like as that of the Academies is .

Annib.

We haue alredie sayde that it is not in one man to speake sufficiently of all thinges , by reason of the shortenesse of his lyfe , but for so much as all learning is not in one alone , it is good that manie assemble togeather to make amongest them one perfect man , as it falleth out in those learned companies .

Guaz.

Seeing the conuersation of these Academikes is so auayleable , I looke you shoulde set downe some orders for them , which they ought to obserue , to mainteine themselues long in agréement and amitie .

Annib.

I should thinke I should commit a fault if I should speake any thing of that , for that it were according too the Prouerb to instruct Minerua : knowing that it is in them rather to teach , then to be taught the orders of conuersation . Besides that , they haue lawes and orders set downe in writing , by force whereof , friendship and concord is inuiolably kept amongest them .

Guaz.

I pray you yet at the least , to tell and recount vnto me the order of the Academie of the illustrati in this citie , and to declare vnto me the originall of it , and what is the manner of their conuersation together .

Annib.

If I should throughly satisfie your request , this day would not be enough to doe it , but to content you somewhat , I briefly say vnto you that these Academikes desirous to trauayle continually for their owne glorie , & the vniuersall benefite , haue proposed vnto themselues the enterprise of the sunne , which going out of the Horizon , ascendeth to the opposite of the moone , which setteth in the West , and vpon this deuise , are set these wordes . Lux indeficiens , with the name of Illustrati .. The lawes of the Academie are a great manie , but they are referred al , chiefly to the honour of God , and conseruation of the state of the Academie . In proposing of matters , in discoursing and in answering , they procéede with great respect and reuerence , without tumult , without confusion . And in giuing of voyces euery one preferreth his auncient before him , as touching priuate congregations , some are called for the creation of the Prince , Counsellours , Censors , and other Officers : who are made by secrete voyces , and they continue but from foure monethes to foure . Some to heare the discourse of some Academike , who loueth not to doe it publikely : some to admit the newe Acadmikes that were before chosen by priuie voyces : and to to heare their spéeches , wherein they render thankes too the Prince and the Academikes . Some to conferre of those thinges which are to be handled in publike : and then there are ordinarily made lectures and discourses of diuers matters , and by two Academikes the compositions and workes of the Academie are redde , and afterwardes the writinges and doynges of strangers . Euery two monethes they change their Prince , and in that ceremonie , the olde Prince geueth vp his throne and deliuereth the seale of the Academie too his successour , who placing himselfe in the others seate , taketh possession of the principalitie : which is done in euerie point with such state and maiestie , that I am not able to expresse it . Which you may imagine by the great multitude , not onely of Citizens , but of straungers , which are present at it . Moreouer , it happeneth sometime , that some Academike is married , and then the bride and other gentlewomen with her , are inuited to this assemblie : where shée is honoured with great pompe and solemnity , with pleasant discourses , with commendatorie verses , with musicke & such like . Like as my Ladie Francis your cosin was , to whom in open assembly there was geuen in the name of the Academikes a Carcanet of golde , which you may perhaps haue séene about her necke , whereon the one side , is brauely set foorth , the deuise or armes of the Acacademie : and on the other side , the deuise of your brother : but something altered , for whereas that hath a flying swan , with a branche of bay in her mouth , & this writing on it ( aboue the skies ) this hath besides the shadow of the same swan , and the posie is changed , which is ( Be a mate in this maner ) meaning that shée ought to follow the steps of her husband , as the shadowe did the swanne , They vse also at the death of any of the Academikes to make funerall assemblies , in honour of him with such grauitie and sadnesse that it is woonderfull . I coulde rehearse vnto you many other notable thinges , but I will omit them for the time is short , which we haue to bestowe in other matters , wee will onelye say then , that the conuersation with the learned standeth vs in maruellous steede , delighteth vs muche , and is the cause of greate loue and amity . Which is shewed by the fable of Narcissus , who being without company , so soone as hée sawe himselfe in a fountaine , fel in loue with himself : and therfore nothing being more like vnto vs , then our Image , it may bée well sayde , that when one that is learned loueth an other that is learned , that both of them loue nothing els , but their owne Image in an other . And it may be likewise saide , that this their friendship is perpetual , as well as the loue of ones selfe is . Nowe let vs come to the conuersation betwéene strangers and Citizens .

Guaz.

Séeing we haue but a litle time left , it were bette● to omitte this matter , as a thing little and seldome happening .

Annib.

Let vs at least shewe vnto the Citizen , that it is his part to haue a pittifull eye towardes straungers , and to consider , that being farre from their countrey , parentes and goodes , being depriued of all those commodities which wee inioy in our owne houses , they are to bée succoured with all ayde and fauour possible , and especially those , which are in necessitie : For no doubt , hée that receiueth them into his lodging , purchaseth to himself a lodgeing and abyding place in heauen , by meanes of his charitable curtesie : yea wée must knowe , that this worke is so acceptable to God , that he that giueth onely a cuppe of colde water to drinke , in the way of charitie , shall not goe without rewarde ▪ And though the commodities héere belowe are not to bee compared with the heauenly rewardes , yet let vs thinke what honour and profit the good enterteinement which wée giue to straungers bringeth vs : for that those , which kéepe open house for strangers , doe not onely winne credit in their owne countrey , but without setting foote out of the precinct of their owne terrytorie , they are known , and honourably reported of in forrain countries : besides that , they are sure , when they trauayle , to finde friendes , money , and succour at néede .

Guaz.

It is a great contentment to a man , to sée himself estéemed , and made much off by his parentes and friends , in his owne countrey : but that is but a trifle in respect of the good it doeth a man , when hée séeth himselfe entertained and honoured , where he is scar●e knowen . And therfore you shall easily perswade mee to performe this duetie towardes strangers , towards whom I feele my selfe maruellously wel affected , for that in my trauayle . I receiued at their handes great curtesie .

Annib.

For that cause I was about to tell you , that those shew themselues most hoggish and cruell to strangers , who neuer went out of their countrie : Who for that they haue not felt the inconueniences , and discommodities of trauell , haue no consideration of the state of strangers , neyther are moued with any compassion towardes them . Wherein they are greatly too blame , for that they ought too shewe to strangers more curtesie & honour , then to their owne countriemen . Being the saying of a Philosopher ▪ that a stranger when he is depriued of his friendes and parentes , is to bée pitied both of God and men . And therefore béeing in companie with them , we ought to vse great respect towards them , both in déede and word , forbearing finding of faultes , and other boldnesse , which we might lawfully vse towardes our owne countriemen , yea , and to cloake and to beare rather with their imperfections . So that some are of this opinion , that we ought not to deale yll with strangers , though they deserue it .

Guaz.

It is very true , but yet oftentimes straungers are worse vsed , then they should be by theyr owne fault , when they will be of housholde with vs in a manner , and be more familiar & bolde , then they ought to be , which maketh them fare the woorse .

Annib.

And therefore it shal be the part of a straunger , being in another mans house , not to take vpon him presumptuously , but to behaue himselfe so modestly , that euery man may loue and fauour him ▪ For as if he set himselfe forward too muche , hée shal bée pulled backe with shame : so if hee hang backe , hée shal be halled forwarde with honour . He must also in companie vse the same behauiour in worde and déede towardes you , as you are bound to doe towards him : wherby your conuersation may be acceptable on both sides . It remaineth to speake of the Conuersation betwéene the seculer and the religious .

Guaz.

You may haue soone done if you will , séeing that nowe a dayes this Conuersation happeneth but one day in the yéere , and of that day but one halfe houre only , which is spent in confessing our sinnes : which done , we not only flie the Conuersation , but the verie presence of our ghostly father .

Annib.

To whom impute you the fault of this sildome conuersation , to the religious , or to the lay people ▪

Guaz.

It can not be ascribed to the religious ( for they séek both vs and ours ) but to vs , who flie from them .

Annib.

And why thinke you , we flie from them ?

Guaz.

The Deuill belike persuadeth vs not to come at them , nor to haue them in any reuerence or honour , because some of them are sprinckled with some imperfections .

Annib.

It was demanded of a Pope , whether it were lawefull for Priestes nowe a dayes to minister the Sacrament in woodden Chalices , as they did in times past : who answered nothing els , but that in olde time golden Priestes ministred in woodden Chalices , and nowe woodden Priestes minister in golden Chalices . To like effect is this saying , That there is in the worlde scarcitie of Priestes , and plentie of Priestes , that is , too many in the bare name , too fewe that rightly execute the office . But it ought to suffice vs to knowe , that they haue the name and the true calling of Ministers , and that God hath giuen them vnto vs , not that wée should be iudges of their dooinges , but folowers of their doctrine . And those which like not their company , no doubt offend greatly , and suffer to enter into their mindes the wicked spirite , enemy to religion , and the Christian fayth . But true Christians can not denie , but that the company of the religious is greatly auaileable : For that by their doctrine they kéepe vs in the right way , and by their outwarde grauitie only they giue vs an example to doe well . I for my parte , neuer yet met with any of the Ministery carrying so euill a report , or leading so lewde a life , but that by his company , I was rather stirred then stayed from wel doing : And I haue alwayes been of this minde , that nothing but good can happen vnto him whiche frequenteth their company . Wée must then leaue it to God to iudge of their life , and being amongest them , wée ought to forbeare all lewde spéeches and behauiour , whereby their godly eares may bée offended , and GOD him selfe dishonoured , and to haue them in continuall reuerence and honour : * Forso muche as they are the messengers of GOD , and bring the glad tydinges of the Gospell vnto vs . Yea , and are termed in holie scripture the sault of the earth , the light of the worlde , a Candle vppon a Candlesticke , giuing light to all whiche are in the house of GOD , a picked séede , a holie nation , and finally , Starres and Angelles . So that all the honour and reuerence wée doe to them , wée may a●sure our selues is done to GOD himselfe . * You are not ignoraunt on the other side , that the duetie of the Clergie is , in conuersing with the laytie , to beware howe they so muche as speake any thing tending to euill example , or giuing suspition of an yll disposed minde . Remembring the saying , That the vaine woordes of temporall men , are méere blasphemies in the mouth of spirituall men . * And before they goe about to infourme other in godlinesse , they must refourme them selues from naughtinesse : For it is in vaine to goe about to make the shadowe straite , if the bodie whiche giueth the shadowe bée crooked . They must also in teaching and reprehending , bée neither too sharpe nor too gentle , but tempered betwéene the rodde and the staffe : with the one to strike vs , with the other to stay vs . * They ought also by their good life & doctrine to amend our naughtie liues , and to stir vs vp to reuerence them , by shewing them selues more deuout , more iust , more faultlesse , then vs , for there is nothing that doth more dishonor the church of God , then that Laymen are for the most part of better life & conuersation , then spiritual men are .

Guaz.

If I remember the diuision which you made of the kinds of Conuersation , there remayneth no more for vs to speake of , but the conuersation with women .

Annib.

It was very méete this discourse should bee reserued to the end , to refreshe vs beeing wéery with the long iourney we haue gone this day .

Guaz.

I doubt me , that deuising of this conuersation in stéede of refreshment , wée shall féele greater trauell and torment , or els I most say , that your taste differeth much from mine , for that I haue alwayes thought the conuersation of women , not onely vayne and vnprofitable , but daungerous and hurtfull : and if you féele anye spirite in you , repugnaunt too this my opinion , coniure it , and driue it out of you by the vertue of thrée notable sentences . The first is , that if the worlde coulde bee mayteined without women , wée shoulde liue like GOD himselfe . The seconde , that there is nothing in the worlde woorse then a woman , bée shee neuer so good . The thirde , that the naughtinesse of a man is better than the goodnesse of a woman .

Annib.

These thrée sentences serue rather to kéepe in , than to cast out the spirite which is within mée : and I sée well you respect nothing , but the outwarde barke . But if the sharpnesse of your vnderstanding will pearce intoo the pith , you shall finde that those spéeches haue not béene vsed in reproche of women , but in reproofe of mens incontinencie , and frailtie . Who offende sooner in frequenting honest women , then noghtie men ? For that haunting the companie of Userers , théeues , adulterers , slaunderers , and suche like , of euill Conuersation , they will not suffer themselues so soone to be tempted and taken by theyr naughtinesse , as in accompanying with women . For though they be neuer so chast and honest , yet men will bée mooued with a lasciuious and disordinate desire towardes them : whiche is verified by that which is saide , Thou canst neither bée more learned then Dauid , neither more strong then Sampson , neither more wise then Solomon , who notwithstanding haue falne by meanes of women . Beholde the very iuice and true meaning of the sentences by you alleaged , the whiche I wil say once more , are more méete to keepe in my spirite , then to cast him out . For if it bee so that vertue consist in thinges difficulte and vneasie , I thinke to doe a vertuous acte to coniure my senses to bee quiet , and not to bee mooued any thing with the presence and company of women : amongest whom I haue gotten the habite to liue in this my tranquilitie of minde .

Guaz.

Your Philosophie perchaunce hath so mortified you , that you can promise your selfe the constancie of that Philosopher whom a woman tooke for an image . But I must tel you , that vertue is giuen to fewe , & it is knowne that not only the common sort of men , but euen Hermites them selues haue letten their Portis fall out of their handes at the sight of women .

Annib.

If I bée not of the order of that Philosopher , neither am I of the disorder and lightnesse of those who are in loue with euery one they looke on , and haue so litle hold of them selues , that they will bee lost in the lookes of a woman , and are no more to bée séene in them selues . Yea ▪ their folly is so great , that if a woman shewe but a merry countenance , make some signe by chaunce , or vse any other iesture , they apply it all to themselues , as done in their fauour , and filled with a thousande vaine pleasures , and oftentimes make court to suche a one , whose minde is farre of both from them , and their purpose .

Guaz.

And this is also a fault of women , who are commonly saide to be like death , for that they followe those who flie them , and flie those which séeke them .

Annib.

Honest women flie in déede those which follow them dishonestly . Yea , and the vnhonest flie too , though they suffer themselues soone to be ouertaken . But you shall neuer finde woman so shamelesse , but that shée thinketh it a fault to followe others , and will be first sued to her selfe . So that the fault is not as you say in the woman , but in the man . But you seeme to be a verie rebell against women .

Guaz.

I am no rebell vnto them , for that I neuer promised or swore faith or fealtie vnto them . But howe can a man loue them that are called women , of the woe and hurt they bring to men .

Anniball .

And why not of the woe and hurt they driue from men , which is confirmed by God him selfe , who saith , he made them for a helpe and comfort to man .

Guaz.

What , to helpe to consume a man as the Poet saide ?

Lesbia doeth sucke the purse and bodie drie , to buy loue so deere , is most extreeme follie . Annib.

That is not the Conuersation that wée are to speake of , and it séemed verie straunge to mée , that you béeing a Courtier shoulde professe your selfe suche an enemy to women .

Guaz.

Pardon mée I pray you , I mistooke you then , for so soone as you began to speake of the Conuersation of women : I thought you had ment of those with whom men trie their manhood withall in amorous incounters . For I thinke that those which make profession of the life , ought to learne , the meanes howe to trafike together in suche sort , that they may liue long time together in loue and liking . And touching women of honestie and reputation , you know well that it is my part not only to reuerence them , but to maintaine and defende their honour and good name , both with word and with sword . Yea , though dutie did not constraine me to do it , yet affection should cary me to it , hauing béen alwayes most desirous of their fauour .

Annib.

We can not ( sauing our honour ) speake of the Conuersation which you meane : and in my fancy it is our partes rather to ouerthrow it , then to build it vp , as a thing vnworthy of the ciuil Conuersation . And to the ende you remaine no longer in suspence , I woulde haue you with mée thinke this , that the nature of man is inclined to nothing more then to the loue of women . But that we may not be deceiued , we must know , that there is one Venus in heauen , and another in earth : the latter is , the mother of wanton loue , the other , of honest affection . Wanton loue is nothing els but a passion , which blindeth the vnderstanding , peruerteth the minde , confoundeth the memory , wasteth the goods , weakeneth the body , withereth youth , killeth age , which is the bréeder of vices , an inhabiter in idle and empty heads , which is a thing without reason , without order , & without any stay , a fault proper to fooles , and which is the abridger of mans libertie .

Guaz.

It appeareth you are well acquainted with our Boccace , séeing you remember so well his sayings , wheretoo may be added , that of the Poet , I see the thing I doe , the trueth which to my cost , I know , no whit doth me deceiue , yet loue so rules the rost : that who so foloweth it , no vertue folow shall , for vnto lewdnesse & to vice , it doeth him daily call .

Annib.

For conclusion , so soone as this loue hath taken roote in the heart , in the same instant are lost goods , honestie , renoume , vertue , yea , body & ●oule . And therfore al those who are folowers of this fond brutish loue , are to be admitted only into the company of incontinent and naughtie women . For they are not worthie the presence and entertainment of the honest & vertuous . Next foloweth the heauenly loue , which being inamoured with the beauties of the minde , is the cause of much good , and of many commendable effectes . For it maketh men affable , discréete , curteous , painfull , pacient , valiant , and as a braue writer hath alredie saide , It taketh from men all rude and clownishe behauiour , it maketh them familiar in companye , pleasaunte at the Table , amiable euerye waye . It is the chiefe bringer in of mercy , and banisher of crueltie : it bréedeth friendship , and driueth away hatred : it is it whiche maketh a man friendly , liberall , desirous to doe well , and loth to doe yll : it is a wise guide in our trauayles , in our desires , and in our woordes : to conclude , it is the most perfect ornament of mans life . And truely , if you marke the order of feastes , playes , and merie méetinges of friendes , you will say , that all those assemblyes are colde and nothing delightfull , if there bée no women at them . For as men in their presence plucke vp their spirites , and indeuour by woordes , iestures , and all other wayes to giue them to vnderstande howe desirous they are of their fauour and good will , so you ought to thinke , the obiect béeing out of their eyes , they will become carelesse , mannerlesse , and lesse readie to commendable enterprises . To bée shorte , women are they whiche kéepe men waking and in continuall exercise : yea , I thinke there is no man so lazy and drouzy , but that he will open his eyes when hee heareth talke of women . And so soone as hée spyeth comming a farre of , her whom hée hath placed most néere to his heart , I warrant you he setteth his ruffes , hée turneth his Cappe and feather the right way , hée pulleth vp his cloake about his shoulders , hée standeth a tiptoe , hée sheweth a ioyfull and smyling countenaunce , and hée séemeth to be become a newe man , that hée may bee more acceptable to the sight of his mistresse , in whose presence hée chaungeth colour , and looketh pale , by reason that his heart abandoneth his bodie to followe her , béeing drawne as it were by it owne image .

Guaz.

Women doe the verie same , who I warrant you woulde not be so fine , so trimmed and tricked vp , so amiable euery way , but of a desire to please men .

Annib.

You sée then that this loue is no lesse mutuall then honest .

Guaz.

Yea , but if this loue were so honest as you make it , you shoulde not sée men shewe them selues more affectionate to the fayre then to the foule , to the yong then to the olde . But you see fewe take pleasure either in ouerworne antiquities , or vnséemely deformities . By reason wherof it is easie to be knowne , that they are in loue rather with the bodie then the minde : and that their loue is earthly , and fleshly , which you haue alreadie banished out of good companie .

Annib.

Women did the like for al the world towards men . For I knowe some of them whiche are very angrie in their mindes , when their chaunce is to be led in a daunce , either by a childe or an old man : whereas on the contrarie they are very glad when they haue gotten a young man by the hand .

Guaz.

In my opinion they haue great reason in it , for that as a wise man saieth , pleasures and fauours are not to bee done either to a childe or to an olde man . For the one forgetteth them , the other dyeth before he haue occasion to requite them .

Annib.

That is not the occasion which moueth them to doe so . And to auoide al confusion , wée must consider that loue is a desire of beautie , and that beautie is of thrée sortes , to wit : of the minde , of the body , and of the spéech . The first is discerned by the vnderstanding , the second by the eyes , the third by the eares . And therfore it is saide that the thrée graces represent those thrée partes . So long then as loue is guided only by the eyes , the eares , and the minde , it is without question , honest , & wise louers ought to content themselues only with the fruition of those fruites , without thinking or séeking any farther . And contrariwise , it cannot bee counted honest , or deserue the name of loue , but of lust & folly , when they are moued to it by any other of their senses . Nowe wée are heere to consider , that naturally our mindes are most drawen thither , where beautie doth most abound : & therfore no meruaile if men for the most parte addresse themselues more willingly towards the faire & yong , then the foule and olde : for that in the faire and young commonly those thrée sortes of beautie concur , of the minde , of the body , and of the spéech . Whereas in the foule and the olde the beauty of the body is wanting , which in the foule fayleth by nature , and in the old by length of tyme . The same reason may serue to shewe why women in banquets and dauncing make more account of young men then of children or olde men , for that in children there is no other beautie to bee séene but that of the body : for the two other are wanting , I meane of the spéeche whiche consisteth in pleasant deuise , and fine filed talke , and of the minde whiche is shewed in discréete behauiour and vertuous déedes , which cannot be ripe and perfect in them . In old men is to be found only the beauty of the mind and of the spéeche , for that they haue not that of the body , which is worne away with time . But all the thrée beauties méete together for the most part in yong men . And though this inclination bee common to men and women , yet you sée some men fall in loue sooner with an olde woman then with a yong , and with a foule then with a faire : which happeneth likewise to some women , whiche beare feruent affection to some men who are altogether beréeued of the beautie of the body , and in a manner deformed , but happily indued with vertue , pleasantly conceited , and valiantly giuen . A man can not terme this folly or lacke of iudgement . For it must bée saide that a woman casting her fancy to a man of vnséemely personage , doth naturally make smal account of that outwarde beautie , and is induced to loue him in respect of the other beauties of spéech , and of the mind : and that a man doeth the like towardes a woman . Neither ought wée to thinke it straunge that some louers , the older , they waxe the more feruently they loue one another : but we ought to iudge their loue the more perfect . For touching the woman the more she groweth in yeres , the more ripenesse the beauty of her mind groweth to , & the older the man waxeth , the better he is able to discerne the beauties of his mistresse , whereby his loue the more increaseth . But for that my chiefe purpose is not to discourse of loue , but of the conuersation with women , it shall suffice vs to knowe , that there is no man in the worlde so blockishe , or suche a Cimon , who béeing in loue , calleth not his wittes about him , and waxeth not more wise : who by honest loue , and the curteous and pleasaunt company of women , feeleth not himselfe inflamed with vertuous and heauenly thoughtes , and who besides other laudable studies , is not thereby stirred vp to Poetry . And thereof it commeth , that Apollo vaunting him selfe to haue béen the cause of the worke of a certaine Poet , fraught full of amorous deuises , Venus withstoode the matter , saying , That that Poet had remained mute , if her sonne had not hit him with his golden shaft . Nowe touching the Conuersation with women , all men ought to knowe this , that they ought to doe them all the honour and reuerence possible , and that Romulus made a lawe whereby hée ordeined , that in assemblies men shoulde alwayes set women aboue them . And though euerie man for the most part addresseth his seruice to some one aboue the rest , and maketh her the starre by whose aspect hée doeth direct all his doings , yet wee must not cease to shewe duetie and reuerence to all : and to shewe our selues both in déedes and woordes desirous of their good wil and fauour : taking héede howe we say or doe any thing at any time to their shame and reproch . For there is nothing that doeth more dishonour and defame a man then that : whereby hée not only looseth his reputation , but also ( being in the disfauour of women ) is depriued of that contentation , whiche otherwise hée shoulde receiue in their company . Wherefore it is best for a man alwayes to imploye his tongue to their prayse , neuer discommending them either openly or secretly , either vppon spight or in a rage , or vppon what occasion soeuer .

Guaz.

I thinke nothing in the worlde more difficult then to take from women an euil opinion , whiche they haue once conceiued against a man .

Annib.

You know they are easie to admit an accusation against a man , but hard to remit his offence . And as nothing maketh them stomake vs more then to dispraise them , so there is nothing maketh them fancie vs more , then to commende them . And for that cause , I haue knowen many women whiche bore more fauour to the professours of learning and Poetrie , then to any other . Furthermore , he that frequenteth the companie of women , must not enter into strife , and contention with them , or séeke too get the better in reasoning with them . For by suche ouerthwart and obstinate dealing , there is nothing gotten at their handes , but yl wil. Therefore it is euer better rather to sooth them , then thwart them in their sayinges . But I will ende this matter , concluding that a man cannot doe amisse , so that hée honour , serue , and obeye them , and omit nothing that may admit him into their fauour . On the other side , women ought to consider that men will not bée so readie to doe them honour , if in Conuersation they behaue not them selues modestly , according to their calling and kinde : and dispose not their dooinges in suche sorte , that men may like and thinke well of them . To bring whiche to passe , they are chiefly to take héede of one faulte whiche many of them hardly reframe from , that is , from talking too much .

Guaz.

Doe not you knowe the Prouerbe , that thrée women make a mereat ?

Anniball .

I knowe also that it is commonly sayde , That where is least heart , is moste tongue . And therefore silence in a woman is greatly commended : for it setteth her foorth muche , and maketh her thought to be verie wise . Yea , she must not only haue regard to kéep her tongue , but besides to accompany her words , her laughter , her lookes & behauiour , with such a graue & stately maiesty , as besemeth a matron , which I say , because there are in the worlde diuers women both honest , vertuous , and wittie , who cary the name of matrones , and yet in their outward behauiour , they shew them selues foolishe , riggishe , and retchles . There are other some of them , who being good elderly women , vse themselues like young wanton gyrles , & being women , behaue themselues as boldly as men : whereby they muche diminishe their credite and reputation . Moreouer , there are some , who coueting to bée counted vnreasonable honest , frowne so yll fauouredly , and set suche a solemne and sowre countenance on the matter , that they make men thinke them rather proude then honest : and in stéede of being well thought of , they make themselues ill liked of . Yea , and by that coy clowde , the bright shining of their beautie and vertue is ouercast .

Guaz.

Therevpon the Poet saide .

That in a proper peece many good partes are hid by curious nicenesse , which to none as yet good euer did .

And surely , they are muche deceiued in their reckoning , which thinke to bée thought more honest , by vsing daintie coynesse . For they consider not how bountie & courtesie are nothing repugnant to honestie , but rather alwaies accompanie it .

Annib.

I might héere well speake of many women of our citie , who by the lowelinesse of their lookes , the comelynesse of their persons , the swéetenesse of their wordes , the quickenes of their capacitie , the modestie of their behauiour , and decency of maners , make men greatly delighted in their company . But for that the time would faile mée to speak , namely and sufficiently of them all , and that the worthines of some of them is so great , that without suspition of enuying their perfection , I cannot with silence ouerpasse it , I am minded to present one vnto you ( without naming her ) vpon whom all the graces and perfections that may bée , are abundantly bestowed .

Guaz.

Shée hath great cause to stande vppon her pan●osles , and to thinke her halfe pennie better siluer then other womens .

Annib.

If shée shoulde doe so , shée shoulde loose much of that honour and reputation shée hath : for that which chiefly maketh men haue her in admiration is , that notwithstanding the surpassing excellencie , whiche is in her , shée maketh no more account of her selfe then other women doe : and séemeth to shewe , that shée doeth not knowe what good partes are in her . So that by this discrete humilitie , shée is exalted to higher dignitie , and men haue her in the more honour . I say then that this Lady in conuersation is singuler , and meruellous : for of all the noble partes in her , you shall sée her make a most delightfull harmony . For first , to the grauenesse of her wordes , agréeth the swéetenesse of her voyce , and the honestie of her meaning : so that the mindes of the hearers intangled in those thrée nets , féele themselues at one instant to bee both mooued with her amiablenesse , and brideled by her honesty . Next , her talke and discourses are so delightfull , that you wyll only then beginne to bée sory , when shee endeth to speake : and wishe that shee woulde bee no more weary to speake , then you are to heare . Yea , shee frameth her iestures so discretely , that in speakyng , shée séemeth to holde her peace , and in holding her peace , to speake . Moreouer , when shee knoweth a matter perfectly , and discourseth of it discretely , to the great commendation of her witte , yet shée wyll seeme to speake of it verie doubtfully , to shewe her great modestie . She wyll also in talke cast oft times vpon a man such a swéete smyle , that it were enough to bryng him into a fooles Paradise , but that her very countenance conteineth such continencie in it , as is sufficient to cut of all fond hope . And yet shee is so farre from solemne lookes , and distributeth the treasure of her graces , so discretely and so indifferently , that no man departeth from her vncontented . Yet for all that , you must not thinke that shee is ouer prodigall of her curtesie . For I can assure you this , she winneth moe heartes euen with very slender rewardes , then other women doe with the greatest fauours they can possibly shewe , And though shee giue good countenance to all , yet shee beholdeth them most graciously , and who bestowe their tyme in learning , or otherwise most commendably : in whose company shee taketh singular pleasure , whiche is a manifest signe of her vertuous disposition . But sée the great wrong , whiche enuious fortune doeth to noble mindes , in not extolling her to the state and power of a Princes , that shée might bée able as well to preferre and bring the vertuous to promotion , as shee doeth nowe honour them , by bearing them singuler affection . I cannot sufficientlye set foorth vnto you the graces and perfections of this most perfect peece , but for conclusion I will say , that shee may well bee set for an example , whereto other women ought to conforme them selues , to bee acceptable and well thoughte of in the companie they shall come in .

Guaz.

If I bee not muche deceiued , I knowe who it is you speake of , and of whom you make this honourable report .

Annib.

I spake but of one , and yet yf all the women of this Citie should heare it , I am perswaded euerie one would thinke her selfe to be the woman I meant . But you may as well bee deceiued in gessing of whom I spake ▪ as I may in reading whom you meane . Therefore let vs speake no more of it , but let eache of vs be content to kéepe his thought secrete .

Guaz.

With a good will : But for so much as you haue set downe orders to the conuersation of women , and haue produced so rare , and so high an example , I am partly in doubte whether it bee good for men continually to vse this conuersation , and therefore I thinke good you limite in what manner , and to what ende we● ought to vse it .

Annib.

With all my hearte , for by that meanes you giue me ocasion to set conuenient boundes to the conuersation of women . I say then that there are two sortes of leasure , the one euill , the other honest . I call that euill , which procéedeth of a base minde , and which withdraweth a man from watching , from study , from trauell , and from all commendable actions : which is onely proper to those , who are good for nothing , who feare the Sunne and the raine , and which apply themselues to vaine deuises , and to the sacrifice and seruice of Venus and Bacchus .

Guaz.

A brother of my taylour , whiche brought mée home some apparell this morning , taketh it otherwise ▪ for talking with mée of his affaires , hée tolde mée , that hée hath foure brothers , wherof thrée liued by their labour , as hée did , but the other woulde not worke a stich , but goeth loytering vp and downe all day long , saying , That foure knaues may well mainteine and kéepe one honest man : meaning that to worke , belongeth to slaues , but to bée idle , to honest men . Nowe iudge you how many honest men there are by that rekoning , who are alwaies bu●ied in taking their ease .

Annib.

Those same may well say , they haue receiued their hyre : for séeing they inioy the plesure of being idle , they must not looke to receiue the rewarde of vertue . But thinke not yet , that though their bodies bée at ease that their mindes are at quiet : for they are thereby the more occupied , yea , and eaten as it were with the rust of idlenesse : and not knowing howe to vse leasure as they ought to doe , they are more gréeued with doing nothing , then others with labouring harde . And this idlenesse is not only the cause of vaine and lasciuious thoughts , but also of wicked and dishonest déedes . Wherevpon Cato vsed to say , That those whiche did nothing , learned to doe yll . Besides that they are odious to the worlde , yea , and to God also , who is highly displeased , when a naughtie packe or an idle merchant craueth his aide and assistaunce . * For you know how hée cursed the Figge trée which was without fruite . * Wherefore all those which delight to doe nothing , ought to knowe that there is nothing procureth more infamie to a man , then idlenesse and effe●●natenesse . And if it bée vnséemely for the ignorant to passe the time idle , muche more are they to bée blamed who are learned . For it is a common saying , that he is in great faulte , which knoweth what is good and doeth it not : and that hee doeth muche yll , who knoweth no good . But for that I haue neither minde nor leasure to speake of these idle fellowes , I will nowe speake of honest leasure , which belongeth to honest men : and I say that all affaires bring with them paine and trauell , by reason wherof it is requisite to take in time and place , for medicine , rest , and recreation , whiche are so necessary to our life , that without them we cannot long continue . And therefore ▪ it is both reasonable and necessary for a man , sometimes to repose himselfe , and withdrawe his minde from waightie and earnest cogitations , by the example of the inuincible Hercules , who for recreation sake vsed sometime too play with his litle children . Finally , our life is like to instruments of musicke , whiche sometime wresting vp the stringes , and sometime by loosing them , become more melodious . And if wée marke well the ende of the publique and solemne playes , whiche Princes in olde time caused to bee set foorth , wée shall knowe that they did it not so muche to get themselues a good name amongest the people , as to recreate and refreshe men after their trauelles : that after such shewes they might returne more willingly , and chéerefully to their worke .

Guaz.

I knowe by experience , that there is nothing doeth more weare mée out , nor as they say make the bombaste of my ●ublet so thinne as continuall affaires . And if I bée molested with mine own priuate matters , you may well thinke that I am not only molested , but euen altogeather mortified with my maisters businesse , which to dispatch to my credite , and as duetie bindeth mee , maketh mee ( as you may wel thinke ) often cary a pensiue hearte within my brest : Being a●sured that I had by this time left my skinne on the hedge , were it not that otherwhiles I force my self● to vse some recreation and honest pastime .

Annib.

Though this leasure bée honest , profitable , and necessary , yet there is a certaine measure to bee kept in it , whiche wee must not excéede : For that nature hath not made vs for play and pleasure , but rather to spende our time in the study and execution of graue matters .

Guaz.

You meane then to ●et before mee this leasure , not as meate to féede mée , but as a sallade to get mee a stomake , or els as some confect to close vp my stomacke : and you allowe onely so muche leasure as is sufficient to recreate a man , and to renewe his strength after trauell : meaning , that wée should play to liue , and liue to play .

Annib.

My meaning is euen so : for hée that shoulde wallowe continually in pleasures and delightes , remaining alwaies idle without doing any thing , woulde soone become intemperate and lasciuious . Thereof it commeth , that in olde time were set downe the exercise of wrestling and Musicke , for the two strongest pillers , to stay vp our life by . For as the one maketh a man strong and fierce , so the other maketh him milde and gentle : But both togeather serue both the body and minde to muche purpose . Séeing then that in the conuersation with women is chiefly founde this honest leasure , which serueth to comfort , yea , and to take from vs the gréeuous passions which oppresse our heartes , wée must take héede that wée bée not so wrapped in it , that wée neuer come out of it , least thereby wée distemper the minde , and effeminate ▪ it in suche sorte , that it loose that courage whiche is proper to man . And therefore wée must vse that pleasure and recreation not for ordinary foode , but for some extraordinary preseruatiue , or some exquisite restoritie , remembring that olde saying , that wée must taste honie but with our fingers end : * yea , wée must deale so warily in the matter , that it may bée said that wée haue béen in the very iawes of Scilla , & drunke of Cyrces cup , and yet haue escaped ●●th drowning and trans●ourming * .

Guaz.

Though this honest leasure ( as you say ) serue to take away the care of the minde , yet it is so that oft times in discourse ( whiche is caused by this leasure ) the minde is voide of trauell . For a man must whet his wits in suche sorte , that in stéede of taking his ease , hée sometime taketh more paine then when hée is waightily affaired .

Annib.

I thinke there is no honest leasure , but hath some exercise of the minde or of the body ioyned vnto it . For the wise holdeth opinion , that to inioy leasure well , it is necessary that wée imploy it in learning somewhat . And therfore you sée that though musicke hath been inuented for the pleasure and recreation of the minde , yet it is not learned by chaunce , but by science , about whiche a man must trauel his minde , like as at Chestes or other such games . Contrariwise , it is our vse when we haue spent a great part of the day either in studie or about publique or priuate affaires , to walke either alone , or with company the space of an hour● vpon pleasure . And though wée exercise the body in going , and the minde in deuising , yet all that time is attributed to leasure and recreation : for that it is chiefly bestowed to the ende to withdrawe the minde from waightie affaires , and carefull thoughts .

Guaz.

You make me heere remember our peasants of the countrie , who hauing laboured sore al the weeke , spende the sunday in daunsing out of al crie : in so much that sauing your reuerence , they stinke of swet , and take more payne that day only , then they doe in all the worke dayes besides . And yet according to your opinion it must bee called leasure or passetyme .

Annib.

It can not be termed otherwise : for albeit they exercise the body lesse in working then in daunsing , yet they doe the one with paine and griefe , and the other with so great pleasure , that it maketh them the next day after goe to their worke a great deale more lustily . And if you meane nothing else , I confesse that I my selfe am in that respect of the nature of those Countrie fellowes , for béeing wéeried with the continuall exercise , I vse all the day , sometime on foote , sometime on horsebacke , to see my patients , in the euening , in way of pastime and recreation , I often walke with your brother , or others , almost halfe a mile out of the towne : and in this paine I finde great ease and refreshing to my minde that is weeried with the trauel of the day . Whereby you vnderstande that all the time whiche is chiefly spent for pleasure , ought too goe vnder the name of leasure , though there bee in it some exercise either of minde or body . It is very true , that this leasure looseth it name , when it is turned into continuall exercise without doing ought els , so that a man cannot properly tearme leasure or pastime , the exercise of a Musitian , who all the day long doeth nothing but teache some or other to sing , or to play on some instrumentes . In whiche respect belike Phillip kyng of Macedon rebuked his sonne Alexander , for that hee was so skilfull in Musicke , not that he misliked musike , but because his sonne was so exquisite in it , that hee doubted it was his chiefe profession , neglecting other thinges more necessary to his estate : whiche was not vnlike to the doing of the Emperour Domitian , who put from being of his counsayle a Noble man , because hee daunced too artificially . Wherefore wee may gather héereby , that wee ought not in passing the time to loose the time : but to limite this leasure in suche sort , that we take no more of it then is necessary for the recreation of our mindes .

Guaz.

I am of opinion , that amongest many past-times and pleasures , whereby mens mindes are recreated , there is none more to bee accounted of , then that which is taken in feastes and banquets : I meane not the sumptuous and solemne ones , but the friendly and familiar , which are set foorth by a Poet , for the things most apperteining to the felicitie of mans life .

Annib.

As solemne feastes are full of noyse and confusion , so the other are full of quiet and friendship . And as the first by the diuersitie and delicacie of fare , prouoke men to the pleasure and filling of the body , so the other with sobrietie , & the good companie of only friends together , works the solace and recreation of the mind .

Guaz.

I can not but often commend that most ciuil● custome of Fraunce , where the parents , friends , and neighbors agrée together , to bring euery one their ordinary prouision , assoone into the house of one , assoone of another , where without great cost , and yet with great varietie of meate , & diuersly dressed , leauing all their pensiue thoughts without the doore , they suppe merily , louingly , and friendly together .

Annib.

That good custome is no doubt greatly to bée commended : for if sometimes in trauayling by the way , it greatly refresheth vs , when at our inne we meete with good companie ( though straungers vnto vs ) with whom wee may talke & be mery at the table , you may soone gesse howe much more good it doth vs , when wee are in the companie of our kinsfolkes and friends .

Guazzo .

I thinke that in this kinde of conuersation also , there are some orders and lawes to be prescribed , therefore I looke you should make mention therof .

Annib.

Many excellent writers haue set downe many orders to be obserued in feasts , but the chiefe are these , that the feast alwayes ought to begin at the Graces , and ende at the Muses : that is , that the number of the guests be not vnder thrée , nor aboue nyne : that they be neither too talkatiue , nor too dumbe : that no man take al the talke to himself , a thing very vnséemely , for al ought to bee partakers aswell of the talke , as they are of the wine . That the discourse be pleasant , and of suche matters as men haue no leasure to talke of abroade while they are about their businesse : ioyning ( if it may be ) pleasure with profite . That the talke , specially amongst women , be not doubtful , hard ▪ & intricate : wherby euen amongst men , the hearers are made melancholike by beating their braines to vnderstand it . And therevpon it is saide , that a certaine Oratour being requested at a table to speake of eloquence , answered , Those things which are fit for

to satisfie a new friend , wherein I greatlye commende your wit , and giue you most harty thankes for it , desiring you to inriche my poore vnderstanding , with the treasure of your gentle and learned discourses : that you may haue iust cause to continue your good opinion of me , & I may be made worthy of the prayse you giue me , in esteeming me more then all the magnificence of Genes.

Annib.

If it be so that your vertue receiue increase by my discourses , it is so also that my discourses are much bettered by your witty demaundes : but to returne to our matter , we haue to intreate this daye ( according to our yesterdayes determination ) of the domesticall conuersation , that is to say , within the house , which we will likewise reduce to those two speciall poyntes , of speeche , and of behauiour : for I must tell you , that I meane not in this dayes discourse to set downe how a man should well gouerne a house , nor how a mayster of a house ought to prouide for thinges , appertayning to foode , to apparell , to his profites , to his expenses , to buildinges , to tilling of his ground , and to the sauing of his goods : but I meane to speake of the perticuler points which they of one houshold ought to obserue in conuersation one with an other . And to come to the matter , I say that for the most part the domesticall conuersation happeneth eyther betweene the Husband and the Wife , the Father and the Sonne , the Brother and the Brother , or the Mayster and the Seruant : and of these foure pointes shall our discourse consist .

Guaz.

I thinke this deuision ought to haue bene more large : for seing in families there are the Uncle and the Nephew , the Father in law and the Sonne in law , the step Mother , and the steppe Daughter , the Coosins and Allies , me thinkes that diuision is not great ynough .

Annib.

As vnder the name of Father and Sonne , I haue comprehended Mother and Daughter , vnder the name of Brothers , Sisters , and of Maysters and man , Mistreis and mayde , so I include the Uncle , the Father in Law , and the Tutour , in the name of Father : and the Sonne in law , the Daughter in law , and the Pupill , in the name of Sonnes : and the Coosins & Allies , in the name of Brothers : so that in my opinion , the deuision before made , is not defectuous , neyther requireth any addition of thinges superfluous . And for so much as the cheefe conuersation commeth by meane of mariage , for that Cities cannot be without families , nor families without Husband and Wife , let vs enter into the fielde , and begin with the conuersation of the maried , seeing the cheefest honour is due vnto it , not onely for that it is first in order , but also for that there is no conuersation more agreeable to nature , then that of the male and female .

Guaz.

Though our cheefe purpose be to speake of the conuersation betweene the husband and the wife , yet I think it were not amisse that you should first giue some good instructions to him that meaneth to marry .

Annib.

Your aduise liketh me well , and it may be that that speeche shall haue force to stir vp in our hartes a desire to marry .

Guaz.

I haue heard say that there commeth some time vpon vs by chaunce a desyre or appetite , which you Phisitions call disordinate , to which you forbid meate : if then that appetite of marying a wife shall chaunce to come vppon me , for my part I meane to satisfie it by no other meane then by abstinence : calling to my remembraunce the great commendation a Philosopher gaue to those that had a great desyre to sayle , and yet would neuer hazard themselues on the sea : to gouerne common wealthes , and yet woulde neuer meddle with it : to marry a wife , & yet would neuer marry any . * Or I thinke it good to doe in that point as one did , who being earnestly solicited by his mother to take a wife , aunswered her , that it was not yet time : and being a few months after importuned by her in the same matter , he aunswered that now the time was past . *

Annib.

There are some men so daintie and delicate , that they know not what they will themselues , but mislike of euery state of life : but you know that a wise and stayde man frameth himselfe cherefully many kinde of life , and specially forgetteth not this sentence , That it is an execrable thing wilfully to depriue ones self of immortalitie , which he doth who seeketh not to haue wife and children : mary I say not for all that , that it behoueth euery man to haue a wife by his syde , but rather I forbid it to manye persons : for I say vnto you , that manye occasions offer themselues , whereby the diuell , enimy to our quiet , putteth himselfe betweene the husband and the wife , and not only maketh the maryage to haue vnhappy successe , but besides , therby bringeth many houses and families to ruine and decay .

Guaz.

I would gladly heare what those occasions are .

Annib.

He that would make narrow search for them , might find inow of them : but I remember three of the cheifest , which are not to be concealed in this discourse . The first is , inequality betweene the maried couple , eyther in yeeres , or in calling : whereof arise so many quarrels & inconueniences , that I thinke it most necessary that the parties be equall .

Guaz.

Touching the difference in yeeres , me thinks it is an vnseemely thing , to see a yong woman matched with a man that carryeth the countenaunce rather to be her father than her husband , and I am perswaded , that yong dainty damsels go as willinglye to such husbandes , as they woulde doe to their graues . For they are sure to become wydowes in their husbandes lyfe tyme : besydes that , they which haue been so matcht know , how troublesome an olde husbande is to a yong wife : yea and which is worst of al , the poore soules are in this hard plight , that what honesty so euer be in them , or what modesty so euer be in their behauiour , yet men will not stick to mutter that they are lewde and light , only by reson of their husbandes white bearde . And I know not which I may count greater , of the ielousie which is entred into the husband , or of the suspicion which is giuen by the wife .

Annib.

Consider I pray you , on the other side , the goodlye name whiche wrinkled and toothlesse women gette in taking to husbandes young and beardlesse boyes , and tel me whether the rage of those women be not greater then the hard fortune of the other : but to make short , there can be no agreemente betweene suche contrarieties . And as Venus and Saturne are at continual warre the one with the other , so the old coupled with the yong , neuer agree together . The like happeneth in mariages which are not equall in calling and condition : for so long as the one shall be nobly minded , and the other basely giuen , there can be no consent of minds , nor agreement in good will , but continuall stryfe and debate . Now to the former occasion of vnhappinesse in mariage , I wil ad the second , which is , when the mariage is made against the will and liking of the parties : whereof I haue seene great inconuenience to grow , to the shame , reproche , & to late repentaunce of the makers of such mariages : but this disliking is for the most part on the womans syde , withoute whose knowledge the mariages are talked of , and concluded , and the dowry tolde and payde : yea they are often conueyed to their husbands into strange countreys among barbarous people , before they haue any inkeling of the matter , by meanes whereof the miserable wretches , fearing the commandement and rigour of their parents , are many times inforced to doe agaynst their mynde , and to accepte with their mouth that which they refuse with their hart .

Guaz.

In Fraunce there happen no such disorders , where the maydes as well as the men haue free liberty to say yea , or nay , as their fancy serueth them .

Annib.

But let vs come to the third occasyon , which perchaunce is that which importeth more , and which alwayes bringeth forth euill effectes , which is , when a man taketh a wife without dowry .

Guaz.

You haue reason : for when these husba●● that marry for loue only , consider with themselues how their wiues haue brought nothing vnto them , their loue beginneth to waxe colde , and repenting their folly , they begin to vse them not like wiues , but like kitchinstuffes : whereas those that marry riche wiues , are sure stil to haue somewhat to bee in loue withall : you see how now adayes fayre women without riches fynde more Louers then Husbandes , and there are few that take wiues for Gods sake , or as the saying is , For their fayre lookes : for euery man nowe hath his eyes open , neyther care they for fleshe that hath neither taste nor sauour : yea they haue alway this saying in their mouth .

Bring somewhat with thee , If that thou meane to liue with mee . Annib.

I see Syr you take the matter wrong , and that you are farre wide of my meaning .

Guaz.

How I pray you ?

Annib.

For that if a man marrying a poore wyfe , make a drudge of her , a Woman likewise marrying a poore Husbande , maketh a slaue of him , so that , that commeth all to one reconing .

Guaz.

Your meaning is then that a man shoulde take a Wife neither richer nor poorer then himselfe , but equall in both and that he should not take for dowrye that whiche is more or lesse .

Annib.

Yet you vnderstande me not , for that you take for dowry tolde money .

Guaz.

Why , you know that by dowry is ment the money and the riches that a woman is possessed withal , & so the great lawmaker Licurgus vnderstoode it , when he made a speciall law , that maydes should bring no dowries to their husbands , and if you take it not so , me thinkes ( vnder your correction ) you take it too straungely , and too obstinately .

Annib.

Licurgus gaue that Law to a people composed of the learned , and of the ignoraunt , by reason whereof it stood● him vpon to speake that euery man might vnderstande him : but I talke with you , who by the deepenesse of your vnderstanding , canne reache to the knowledge of the dowry which passeth all other dowries , wherewith you are so plentifullye endowed , that if you were a Woman , you would greatly inriche your husband .

Guaz.

I feele my self now pleasantly ridden vpon by you : and I see well , that you speake of the dowry of the minde .

Annib.

The same Licurgus being askte why he woulde haue men take wiues without dowries : aunswered wisely , that he did it to the intente that none shoulde bee reiected in respecte of their pouertye , nor none chosen in respecte of their riches : but for that we liue in a time , farre differente from those times , I thinke it not amisse to take a meane dowrye to helpe beare the charges incident to mariage , and to maintayne himselfe in that viewe whiche belongeth to his calling . But I would not haue a man doe as two olde men of this citie did , who treating a mariage betweene the Sonne of the one , and the Daughter of the other , haue stayde this fyue yeares aboute a matter of a hundreth Crownes before they will conclude it , giuing the worlde playnlye to vnderstande , that they sette more by the money , then by the affinitie . And therefore it were better to keepe a meane , and to marry one neyther too riche nor too poore , for the ouer poore , bringeth into her husbandes house necessitie , and the ouer rich seruilitie . * And as he is termed most vnfortunate , who weddeth a poore wife , so it is a common ●aying , That where entereth in the riche dowrye , there goeth out the free libertye . * But returning from whence I began : wee must take heede , that in taking a Wife , fonde Fancye bee not our guide , and that we bee not caried away , eyther with riches , or bewty , without vertue . Women likewise ought to haue the same consideration , who are often surprised with an outward appearance , desiring for husbandes , those who like Cipres trees are high and fayre , but beare no fruite .

Guaz.

Seing you allow of dowry to support the charge of mariage , I thinke you will not disalow of the bewty of the wife , for the contentment of the husband .

Annib.

Albeit she be sufficiently fayre , which is furnished with the bewty of the mynde : yet I woulde bee loth to haue for a companyon , for so long a time , one that is deformed , for that our nature abhorreth things foule & monstrous : besides that , an ill fauoured face is oft times taken for a token of il fauoured conditions , & it sildome falleth out , that a good mind is lodged in a mishapen body . And if there be any , which hauing viewed their own deformity in a glas , haue by vertue & good qualities supplied the default of nature , though the wise wil account them for bewtiful & perfectly shaped , yet the vulgar sort will count them but counterfaite . I remember a prety iest of a Gentleman of great countenaunce , marye of a very ill countenaunce , and euill fauoured face , who being inuited to supper by a Gentleman of his acquaintaunce , went thyther alone somewhat before supper time , but the mistrisse of the house thinking he had been a seruaunte sente before by his Mayster , hauing set her own seruauntes about other busynesse , prayed my Gentleman to cleane some woode : whiche he set himselfe about very diligentlye . Now the Gentleman that had inuited him , comming in the meane while , asked him what he did . To whom he aunswered with a merry countenaunce , that hee bore the payne of his deformitie : Whereby you see how the euil fauourednesse of persons diminisheth their dignitie . And as I woulde not willinglye haue an ill fauoured wife , so neyther would I haue one that were sickly , or not likely to bring forth perfect and goodlye children , the which the more fayre & well proportioned they are , the more amible they are , the more fitte for any enterprise , and the more capable of dignities and promotions : and therevpon the Poet Mantuan promiseth by the mouth of Iuno , a fayre Nimphe in marriage to the King of the Wyndes , whereby he maye become the Father of a goodly offspring .

Guaz.

I thinke verely those husbandes are most vnfortunate which are troubled with foule ill fauoured wyues , if it were but in their dreames only : And I know not which is worse , to haue a pore wife , or a foule one .

Annib.

You shall then knowe it , when you shall knowe which is worst , to fare ill , or to s●eepe ill .

Guaz.

It is very true that the euill of a poore wife is in a manner curelesse , whereas the inconuenience of a foule wife may be some way redressed .

Annib.

And which way ?

Guaz.

Mary by prouiding for himselfe a prety wenche in his house , and to doe as one sayde , I know not who : If that thy wife be foule , and that thy maide be faire , To haue thy wife let thee suffise , thy maiden neuer spare .

Annib.

That saying commeth from a wanton Authour , and is rather to be reprooued then followed : as there was a Gentleman of this Countrey , who would in no wyse follow it , whose happe was to haue a wife of great stature , with a prety long beard on her chinne , and so monstrous a creature euery way , that it was doubtfull whether she were a woman or a tyger : and to make it short , she was such a one , that hee which should deale with her , should rather do penaunce then commit offence : well , she passing along the strete , in the companie of some fine dames , certain Gentlemen straungers staied to view her , laughing and wondering at her : and as her husbande by chaunce passed by , one of them asked him what she was : who poore man shrinking in his neck , sayd he knew her not .

Guaz.

He might well say he had more wife then hee needed .

Annib.

Yet he had not more then he loued , for he vsed her well , and would follow none of that corrupt counsaile you aleaged but now .

Guaz.

You tell me of the great goodnesse of a husbande , and of the great happinesse of a wyfe , but I thinke if he doe not lothe her , yet at leaste hee doeth by her as men doe by thinges they make deare account of , which is , to keepe them very carefully , and neuer to vse them but in great necessity : not louing ( as the prouerbe is ) to be dronken with their own wine .

Annib.

Well , how deare so euer she is vnto him , he maye be sure she shall not be taken from him : but let vs fall from the foule to the fayre .

Guaz.

And a man cannot securely keepe them , for euerye one will be catching at them . I remember that a Gentleman sente a Paynter to a verye fayre womans house , to drawe her Picture , but her Husbande comming in the meane while , hindred his worke , and draue him foorth of doores , saying that perhaps the Gentleman which sent him , after he had the Copye , would seeke to haue the originall also , but in comparison betweene the fayre and the foule , I say for my part that it is lesse greefe to be hanged on a fayre payre of gallowes .

Annib.

It is yet an ordinary saying , That he that hath a white Horse , and a fayre woman , is neuer without trouble : wherto maye be added this saying : Haste thou taken one fayre ? to thine owne care . And you haue often heard reported of diuers women , whose singuler bewty hath brought their husbandes to distruction : besides , wee muste remember how for the most parte pride and bewtye goe together : and that the wyfe of Herode though she were sober and chaste , yet by knowing the excellency of her owne bewty , she became marueylous proude and arrogant .

Guaz.

The Poet shewed that , saying : Her bewtie is so euenly matcht with pride , That pleasing others cleane she set aside .

Annib.

Ad hereto that bewty breedeth temptation , temptation dishonour : for it is a matter almost impossible , & sieldome seene , that those two great enimies , bewty , and honesty agree togither . And hardly may a man assure himself of those things , which almost euery man sigheth for , and sueth for : some assaulting them with their proper personages , some with their good wit , some with eloquence in wordes , some with magnificence in deedes . And though it fall out often that bewty and honesty are ioyned togither , yet it falleth out sieldome , but that exquisite bewty is had in suspition : whereby the renowne of the Husband and Wife is but sinisterly iudged of . I leaue here to speake of the Warres and destructions of diuers people and countreyes , happening only by the peerelesse bewtie of some women : and it shall suffise to conclude , that there is nothing in the world which causeth greater discorde and trouble , then a woman when she is desired of diuers men .

Guaz.

If then a man can take neither faire nor foule , with out inconuenience , it is best to meddle with none at all .

Annib.

Yes you must take one that is neyther fayre nor foule . It is long since that I learned that the perfection of the body consisteth in the meane , so that it bee neither too strong nor too bewtifull , neither to weake , nor to deformed : for the one maketh folke audacious & proude , the other low & base minded . And therefore meane bewty is highly commended , and becommeth a woman best : Whereas the extremity of fairenesse or foulenesse is much misliked , for that the one tormenteth , the other lotheth : breefely , the bewty , gestures , and countenances of a woman , ought to be such , that most men may like of them : for therby their husbandes will be stirred vp to loue them , and bridled from louing others besides them : but if they be not amiable in other mens eyes , surelye their husbands wil neuer make great account of them : for a man careth not to possesse that thing , which no man coueteth to haue .

Guaz.

But what thinke you of those which floorish vp them selues by art , saying they doe it to please their husbandes ?

Annib.

But doe you thinke that it is so ?

Guaz.

I thinke the gorgious apparell they put on when they go abrode , is rather to please those which are abrode , then the husband that is at home .

Annib.

We ought to thinke also , that those which vse artificial means , displease God much , in altring his image , and please men neuer a whit , in going about to deceiue them . I know no man of iudgement , but setteth more , by ods , by a naturall bewty that sheweth but meanly , then by a painted artificial bewty that shineth most gallantly : And I would wish those dawbed , pargetted , & vermilion died faces , to consider what scoffes and mocks , men when they are by themselues , giue to those bolstred bewties , which are euer accompanied with two false perswasions : the one , that they thinke themselues made bewtiful by the force of those artificiall colours : not knowing , as a Poet sayth , That painting could not Hecube Helene make : The other , that they think those which loke on them , to take that painting for a natural colour : For I knew one once inueigh earnestly against counterfaite women , not perceiuing poore foole her owne purple died face , wheras some of the coolours stacke vppon her gorget : but such women woulde be tryed in such sort as a great many were once by an honest Matrone : who at a feast making one at a game wherein euerye one by turnes commaundeth ouer all the rest , being come to her turne , she caused a basen with water to be brought , wherewith she forthwith washed her hands & face , commaunding al the rest to do as much , wherby a great many of them with greefe & shame made the painting run down along their cheekes . I know also a yong woman , whose face two monthes since was like a coliers , and now she ietteth vp and downe so bewhited , or rather so bepainted , that she seemeth quight another woman : yet when she wrieth her head a little , there appeareth such blacknesse in her neck and throate , so different from her face , that you would verely thinke it were a Fleminges head set vpon a Moores necke .

Guaz.

Belike that pore woman knoweth not that the payntinges of the face described in the secretes of Alexis , will serue also for the neck and throate .

Annib.

If such vanities be to be borne withal in women , yet the grosse folly of some husbands is by no meanes to bee pardoned , for some seing the paintings of their wiues , alow of it , perswading themselues that it is done to please them , and they on the other side to please their wiues , wil set the cap awry after the cuttingest manner : some husbands also find much fault with those women that loue not to curle vp their heare roistingly , but vse to kembe it down smoothely , swearing by no beggers , that if their wife should vse it , they would wind her neck behind her , like a chicken . I knowe not which of these two sortes are the veriest fooles , the one for liking that which is euill , the other for disliking that which is good .

Guaz.

In truth I cannot thinke well of such women , and I make account that as their colours are faygned , so also is their hart and affection , so that there is not to be looked for at their handes any pure or faythfull good will . It is to be thought that loue being naked , loueth none of this counterfayte disguising , wherevpon our Gentle Tuscane , to nippe those women which are curious in such follies , and to giue a singuler commendation to madame Laure , termeth her bewty naturall .

Annib.

We will maintayne then , that a woman taking away & changing the coolour and complexion which God hath giuen her , taketh vnto her that which belongeth to a harlot . And as that which is naturall is the worke of God , so that which is counterfaite , is the doing of the diuel : yet I must say , that this art is not so generally to be condemned , but that it is in some cases to be tollerated : for if it be permitted to a man to seeke remedy to take away some wart , moale , spot , or suche like disgrace comming by chaunce : by much more reason ought it to be allowed to a woman , to correct by art any imperfection , either natural or casuall , appearing in her face . Wherfore we wil allow it lawful for a woman to redresse any thing that is amis about her by art , so that she be necessarily driuen thereto , either by some indisposition of her body , or for the conseruation of her femenine state : prouided it be done so slightly , & so discretely , that the artificial dealing be not seene , or beeing seene , that it be not misliked . And for so muche as wee are agreed that a wife is to be chosen neither to faire nor to foule , it is best we passe farther , and from henceforth indowe a Wife with that dowrye whiche maye make the mariage firme and sure . Fyrste , wee are to reprooue the abuse of men , who in choosing a Wife , vse no other order then they doe in buying a Horse , for the buyer will bee sure to prye into euerye parte , whether hee bee sounde of winde , and limme , whether he be without cracke or flawe , whether he be yong , and of good stature , whether he be well paced , and haue those outwarde markes which betoken a good Horse . I denye not , but by the lookes of a Woman , a man maye gather somewhat of her disposition , but seing God hath commaunded vs not to iudge by the face , we must vse a more certayne and commodious way .

Guaz.

I haue alwayes liked of those mariages which are treated of freely , without hiding any thing , which after comming to light , bringeth greefe & repentaunce to one of the parties : but neither men nor women vse that order , indeuouring so much as they may , to couer their faultes , as wel of the body as the minde : by the example of the painter , who being to draw a one eyed Gentleman , would not draw his whole fate , but represented him in suche sorte that the defectuous parte was not perceiued .

Annib.

The Philosopher Crates did not so , who beeing requested in mariage by a vertuous and honest woman , went before her , and thinking to himselfe that she was ignorante that he was crookte backt , lame , and poore , he put me of his cloake , and layde it downe by his staffe and his wallet , and after protested vnto her , that his wealth and his bewty was euen such as she saw , and that she should consider well of it , that she might not after haue cause to repent her bargayne : but she for all this , accepted the party , saying that she could not possibly haue a husbande more riche or bewtifull then him .

Guaz.

Now I pray you go to that poynt which you promised , whereby husbandes may deale surely in the choyse of wyues .

Annib.

I will shew it you by the authoritie of Olympias the mother of Alexander , whose saying , worthy to be written in letters of Golde , was : that women are to be married with the eares , before they are with the eyes , for the custom of our countrey , not permitting men to haue free accesse to the houses where the maydes to be married are , not to intertayne them with familier deuice , as the fashion in Fraunce and other places is , we ought at least to deale in such sort , that out of the mouth of diuers , constant report may come to our eares of the parentage , and of the life and behauyour of them : but the greedinesse of the worlde is so great at this day , that men seeke diligently for Asses , Oxen , and Horse , of a good race , but a man careth not though his wife bee ill brought vp , and worse borne , so that she be rich ynough : but he that is wise will aboue all thinges haue a speciall regard of the conditions and qualities of his wife , and will note what the life and conuersation of her parentes is , and hath bene , remembring the saying , that the Eagle breedeth not the Pigeon , but that Cat will after kynde : And verily it is a very rare matter to see children treade out of the path of their parentes and predecessoures , yea I am sure you canne call to your remembraunce families , where are to be seene by succession in the Nephewes and children , the rootes of couetousnesse , beastlinesse , foolishnesse , dronkennesse , or such other faultes wherewith their parentes before them were spotted , whereby the Prouerbe is verified , that an ill byrde , layeth an ill egge , as on the other side it is sieldome seene that a good tree bringeth forth ill fruites .

Guaz.

I cannot hold with your opinyon in this , for dayly experience sheweth that that rule fayleth often ( that I may not say is false alway ) if you search the auncient histories , you will in a manner say that nature doth not her parte , for you shall finde that many vertuous men haue been begotten by vyle and foolishe fathers : and contrariwise , that many good and wise fathers haue gotten foolish and naughty children . And if we may beleeue thinges present , doe wee not see and know many very honest women , who haue very dishonest harlots to their daughters ? wherefore we maye assure our selues that in mariage , fortune beareth more sway then wisedome : and that it suffiseth without beeing so curious , to crosse ones self , and so to be lead blindfolde to this bargayne .

Annib.

The doubt which you haue put , no doubt is great , and worthy your wit , but though it cannot bee denyed , but that good Parentes may sometyme haue children of naughty nature , so that ( as you say ) my rule holdeth not , yet some say further , that it alway falleth out , that a good Father getteth a naughty child , whiche agreeth with the saying , That the children of Princes and rulers are sieldome of such perfection as others , and yet they will not haue Nature in the faulte , but affirme contrarily , that nature doth not her duty , when a wise Father getteth a sunne like to himselfe : founding their opinion vpon certayne subtile and Philosophical reasons , which at this time I meane to omit . Now the case being so , it were good for a man that would marry , to be sure that his wife come of ill parentes , and it were best for wyse men to take heed how they marry , for feare of getting fooles to their children : but I take not the matter to be so , & therefore I answere you and those other , That nature alway tendeth to the best : so that of good parentes , ought naturally to come good children : and if it fall out sometyme otherwise , the fault is not to be imputed to nature . For if one looke aduisedly into the matter , he shall see , that for the most part it happeneth not by the byrth , but by the bringing vp : That is the cause that many grosse heads , by continual study become ready witted : and other who euer in their cradell are found to haue a quick wit , in processe of tyme , eyther through idlenesse , or gluttony , or some such misgouernment , become slow and dull headed . Nowe from that consideration , I woulde haue you come to this , that the Father who , through much trauayle and trouble , both of mynde and body , hath gotten wealth and honour , though he getteth children of great wit , yet he is so ouergone in fatherlye affection towardes them , that knowing he hath prouided for them sufficient to liue by at their ease , he cannot abide to see them trauaile and labour as he hath done : so that , vanquished with a certain tender affection , he suffereth them to be brought vp delicatelye , and wantonly , and is the cause , that by this ydlenesse , their naturall force decayeth , and by custome and habite , is changed into another nature . Consider besides , how the children perceiuing themselues thus coaxed , and pampered by their parents , keepe themselues , so much as they maye , oute of the dust and the sunne : neither care to apply their mynde to any commendable thing , or to seeke to get more then that liuing which their parentes haue lefte them : not vnlike the crow , which liueth only by the foode whiche other Beastes leaue . And sure there is no doubt of it , but that if they were meanly left by their parentes , they would grow to be wise , and sufficient men . And thereof you see , that for the moste part , poore mens children become rich by their own study and industry , and riche waxe poore by their negligence & idlenesse : which is signified vnto vs , by that pleasaunt wheele whiche turneth vp this saying : Riches breede pride , pride pouerty , pouerty humilitie , humilitie riches , & riches agayne pride : We will maintaine then for most true , touching generation , that as a man of men , and of beastes a beast , so of the good for the most part , is ingendered the good : but the good Father must be admonished that he trust not so much in the goodnes of his nature , that hee thinke that onelye sufficiente to keepe his children good : but beholding them with an eye rather aduised , then pitifull and fatherly , he must seeke to better their good nature , in stirring them vp to vertuous deeds , assuring themselues that to ariue to the perfection of vertue , it is not ynough to be wel borne , but also to be wel brought vp : whereof we will speake by and by in more conuenient place . In the meane while in the choyse of a wife we shal not doe amisse to be wel infourmed of the honesty of the mother , in hope that the daughter will follow her honest nature , and conditions , and that we shall haue much lesse paine to keepe her in her goodnesse , them if by the peruerse nature of the mother she were naturally inclined to ill : but it is not ynough to know the qualities of the mother , but we must likewise be priuy to the conditions of the Father , for that the children participate with the nature of both two : and it often falleth out , that they draw some imperfection from the one of them , which the other is cleare voyde of . And though it be expedient for euery man to haue a wife that is well borne , yet I would haue Gentlemen especially take heede , that they matche only with those that come of Gentle blood : for the cauilling of Sophists against gentrie , is vayn , who hauing no regarde to thinges common , and knowne to euery man , to wit , that to haue a good race , men buy horse and dogges whiche come of a good kinde , of fruites also they make choise of the beste sortes , will not likewise consider that to a Gentleman the good byrth of his wife is auayleable , for the issue they shall haue betweene them , nor weigh how much it importeth to the children , whether their originall be barbarous or otherwise , wherein like ignorant fellowes , they shew themselues not to know , that in generation there are certaine secret instincts of vertue and excellency , communicated by the Parents to the children .

Guaz.

I now consider that if it be true that education be another nature , yt is requisite not only to knowe whether ones wife be borne of good parents , but also whether shee haue been orderly and well brought vppe : whiche alwayes commeth not to passe , for that there are some who hauing but one daughter , ar so blinded with the extreame loue they beare her , that they will not haue her hindred of her will in any thing , but suffer her to liue in all wanton pleasure & delicasy , which afterwards is the cause of many inconueniences .

Annib.

You are not a whit deceiued : yet for all that the husbande must not be discouraged for the too muche tendernesse of the parentes ouer her : for she being yet but young , with the helpe of her good nature , he may easily , like a tender twig , make her straight if she begin to growe crooked : and with graue admonitions refourme her wanton mynde . Therby we may gather , that it is better to marry a young gyrle , then a mayde of ripe ye●res , who is hardly brought to leaue her old il trickes , if she haue taken any .

Guaz.

Yet there are some of a contrary opinyon to yours , who holde it better to take a wyfe which is of yeeres of discretion , knowing how to order a house , then of these infants newly come out of the ground , whom you must eyther teache your self , or else appoint them a gouernour . And truly if any stranger should come to my house , to whom I woulde giue good entertainment , I should dye for very shame , if I should he cumbred with one of those simple sottish creatures , which knoweth neither how to aske a question , nor how to make an answeare , nor in discourse to shewe her selfe a wise and gallant wench , and if she be not able to perfourme that , I had rather lock her vp , and say she is sick .

Annib.

You shall neuer fynd young woman so sauory euery way that may please your taste , but that liuing with you you will chaunge her manners , and frame her to your owne fancy . Touching this point , if we will consider how different the opynions of husbandes are , and how diuerse the customes of countryes are , wee shall staye too long about yt : for some are so kynde harted , that they wyshe their wyues in any wise to gyue their freindes entertainement being in their house , thinking themselues happy to haue wyues that knowe howe to behaue themselues well in that poynte : and they are very gladde that the worlde may knowe there shineth in their house so rare and precious a pearle and i●well : now some on the other side are of this humour , that they thincke it a dyshonour that their wiues should bee skilfull in any thing else but in spinning and sowing : and if any strangers come to their houses , they either runne quickly themselues , or send some of their men to giue their wiues warning to withdrawe themselues : which they do , no otherwise then the chicken doth seing the kyte comming . Compare the people of Siennna and of the Romanes together , & consider how the Seneses to do the greater honour to straungers in their houses , make their wiues present themselues , as the most deere thing they haue in the world : contrariwyse the Romanes inioyne their wyues to so stricte a life , that they seeme to bee cloistred Nunnes . In this diuersity of dealing , I will not giue any determinate iudgment : for the custome of each countrey is to be obeyed , which is to be obs●rued as inuiolably as a law : neither would I that we shoulde dispute which of the husbandes do best , eyther they which shew their wiues , or they which shut them vp when their freinds come to their houses : mary I wil say this , that all the honour & all the blame which may arise either way , falleth not vpon the wiues , but vpon the husbandes : for that they do no otherwise then they are commaunded to do . But returning to the first point , I reply , that a very young wife is easy to be framed to the pleasure of her husbande : And thoughe for some tyme her busbande muste bee fayne to bee her maister ( as you sayd ) to direct her , yet it doth hym good to see his preceptes redily followed , and he is proude that he hath framed her ( as they say ) with his owne hand , and to his owne heart . And I thinke it be for nothing else that it is counted a double payne to marry a wyddowe , but for that shee muste be firste made to forget the qualityes of her first husband , and then made to daunce after the pipe of the second .

Guaz.

Me thinkes these seconde mariages haue the taste of Colewortes twise sodden : being so much the more hurtefull , if both the parties haue been twise maryed : And therevpon it is reported , that the husband and the wife falling out as they sate at dinner togither , the wife in spight of the husbande , gaue halfe the meate that was vpon the Table to a poore body that stoode by , saying , I giue it thee for my first husbandes sake : nowe the husbande tooke the other halfe , and gaue it him , saying , I giue thee this for my firste Wyues sake : and so they were fayne to dyne with drye bread .

Annib.

There is a worse inconuenience then this , for that this seconde mariage is very preiudiciall to the children of the first mariage , which are put to trie the stepmothers crueltye , who receiuing any blow or iniury of their husbandes , so soone as their backes are turned , reuenge themselues vpon their children , and beate them most pitiously , that cannot doe withall .

Guaz.

He was pretily euen with his stepmother , agaynst his will , who throwing a stone at a dog , hit her : saying , it was not flung altogither in vayne .

Annib.

I will say vnto you also , that as it is better for a man to chuse a yong wife , then one in yeares , so he ought to marry while he himselfe is yong , and not to stay til his hayre waxe hoare : for being both young , they are the likelier to haue children , and the likelyer to liue to see the bringing vp of them , and in their age to inioy their seruice and comfort , what tyme the children may doe as much for their parentes , as their parentes did before for them .

Guaz.

If I be not deceiued , all this talke is besides the matter : for we haue hitherto spent the time in a discourse , which tendeth to no other end , but to teache a man to chuse a wife that is yong , well borne , well broughte vp , reasonable riche , indifferent bewtifull , of a sound and good constitution , and of a good wit and capacitie : but we haue not yet spoken a word ●f the manner of conuersation betweene the husband and the wife , as our purpose was to doe .

Annib.

I presuppose that to conuerse kindly with ones wife , it is necessary first that he bee well framed to loue her : but for that a man cannot perfectly loue that which he thoroughlye knoweth not , it is needefull first to learne to knowe ( as we haue done ) the good qualities and conditions of ones wife , and which are the good parts in a woman , whereby men are induced to loue them : likewise it is requisite for the father whiche loueth his daughter , before he marrye her , to sifte thoroughly the qualities , behauiour , and life of his sonne in lawe : for it is a true saying , that hee whiche lyghteth vppon a good sonne in lawe , getteth a good sonne : and he that meeteth with an ill one , casteth away his daughter : now the husbande knowing the goodnesse of his wyfe , being to liue with her , hee must aboue all thinges loue her moste hartelye and vnfaignedlye : for so the law of God commandeth . That is the strong foundation whiche surely vpholdeth the mariage , and that neglected by the husbande , breedeth hym greate shame and infamye : for not louing that , which he hath with care and diligence gotten , and once iudged worthy his loue , he manifestly bewrayeth himselfe to be vnconstant and fantasticall : and that he were fitter to bee matcht with Megaera , or some other of the furyes , then with a louing wife .

Guaz.

Wherein doth that loue cheifly consist ?

Annib.

In this , that he be iealous of her loue .

Guaz.

I thinke you mistake , for a woman had rather haue her husbande without loue , then with iealousy ?

Annib.

I speake not of that iealousy which maketh the husband doubt of some false measures in his wife , but of that which maketh him afearde to offende any way on his part : which you shal the better vnderstand , if you bethinke you of the iealousy , whereby you keepe inclosed in your hart the secrets of your prince , fearing continually least by your fault they should bee discouered . In like manner , the husbande ought to accompany his loue with a continuall iealousie & feare , to loose by his owne fault the fauour and good wil of his wife , assuring himselfe that that is the only preseruing remedy agaynst that iealousie which maketh the husbande looke awrye , and which you ment in the beginning . Neither can he any way giue his wife a more assured signe of this honest iealousie , then in behauing him selfe towards her , in such sort as he would she should vse her selfe towards him : which doing , he shall be sure so to find her .

Guaz.

This is very good counsayle .

Annib.

Be you therefore assured that the greatest parte of the faultes committed by the wiues , take their beginning of the fault of the husbandes : who for the most part require of their wiues an exact obseruing of the lawes of marriage , but they them selues will make no account of them . For you shall see some of them , who notwithstanding they haue receiued the companie and comfort of the woman by Gods appoyntment , yet both in wordes and deedes they will vse that rigour towardes them , and vsurpe suche superioritie ouer them , as is commonly vsed towardes slaues : And if abroade they haue receiued any iniurie , their wiues are sure to goe to wracke for it when they come home : shewing them selues cowardes towardes others , and goodly men towardes their poore wiues . By reason whereof , it is no maruayle if beeing ouercome with griefe and rage , they call the diuels to helpe them , and that at that instant some lasciuious mates take occasion to attempt her , and hope to attaine her , for that she is then ready to followe , whatsoeuer wrath and desperation shall put in her head . But on the other side , when the wife knoweth that all the beames of her husbandes loue , fayth , and loyaltie , shine vpon her only , holding her more deere then all other earthly thinges , you shal see her consume cleane away in burning flames of loue , and cast all her care in thinking and doing that whiche she knoweth will please him . And make your account , that a friend loueth not so well his friend , a brother his brother , or a childe his father , as a wife doth her husbande : Who not onely confirmeth her selfe to his will , but wholly transformeth her selfe into him . Whereof there ariseth betweene them on both sides suche assurance of trust , and securitie of minde , as maketh them liue in most contented happinesse .

Guaz.

That assurance of trust and tranquility of mind , possesseth not the hartes of all husbandes : and I am perswaded , that there are very few in the world , which ( though they set a good face on the matter ) assure themselues of their wiues behauiour .

Annib.

I beleeue you : but canne you tell mee whereof commeth that common distrust that menne haue in their wiues ?

Guaz.

Perchaunce of the fragilitie and weaknesse of the flesh , which is attributed to most women .

Annib.

Nay rather to the weaknesse of loue , which ought to be attributed to most men . For make your count , that at the gate which suspition commeth in , loue goeth out . And if perchaunce the husbande haue some occasion giuen him to mistrust , let him examine his owne life well , and he shall finde that the occasion came by him selfe , and that he hath not vsed her as he ought to haue done : And if he shall repent him of it , and begin once to regarde her as the one halfe of him selfe , and to beare her vnfaigned affection , he will beginne also to bannish suspition , and to perceiue that he which loueth is beloued , and that in mutuall loue raigneth inuiolable faith .

Guaz.

A certayne spirite telleth me , that this your rule is rather praysed then practised : For he that would obserue it , must let the reine lye too loose on the womans neck , and referre the care of her and his owne honour , onely to her small discretion : Which you knowe is not the custome of our countrie of Italy , where the women are looked to with most watchfull diligence .

Annib.

A dishonest woman can not be kept in , and an honest ought not . But those who take vpon them the keeping of their wiues honesty , suppose that the worlde will iudge the better of them for it : For they thinke that men laugh at those husbandes which giue their wiues the head too much : and they perswade them selues , that if they do not keepe them shorte , they keepe them not as they oughte to doe : besides , they thinke this with themselues , that the wife seeing the husbande to take no care of her , wil imagine that he doth not care for her , making belike his reconing , that no man else will desire her . The other , whiche abridge not their wiues of their liberty , perswade themselues that , that is the way to keepe their wiues honest , alleaging this reason , that the wife seeing the husband make himself maister of her honour , is displeased with it , and taketh no more care to keepe it : but when her honour is committed to her owne keeping , shee is carefull and iealous of it , as of that which is her owne : besides that , we naturallye are desirous of thinges whiche are forbidden vs , and wee knowe that , She sinneth lesse , who hath free power to sinne : And in truth she only is to bee counted honest in deede , who hauing liberty to doe amisse , doth it not : but to rid vs out of the crooked quirkes of these diuers opinyons , I am of opinion that we must go another way to worke .

Guaz.

Which way I pray you ?

Annib.

Doe you not oft times see , two Porters beare vp togither one burthen ?

Guaz.

Yes mary .

Annib.

The husband and wife , are two bodyes , vpholding one onely mynde , and one honour : so that it behoueth either of them , to haue care for their part of this common honoure : and to beare it vp vprightly , there must such an indifference measure bee kepte , that the one haue no greater charge then the other , but that the one leaue to the other their iust part : taking especiall heede , that neyther of them draw this way , or that way : for if one shrinke backe any thing , it is ynough to lay the cariage in the myre . I say then , yet once agayne , that to beare this honour brauely , there is nothing that maketh them better in breath , then to excercise themselues in faythfull and feruent loue , which once beginning to fayle , either on the one syde or the other , this honoure forthwith falleth to the ground .

Guaz.

It behoueth you then to deuide this charge betwene the husbande and the wife , and that you appoynt euery one their part .

Annib.

I will do so . And touching the husband , he muste know , that as christ is the head ouer man , so man is the head ouer the woman . And therefore if he follow his head in leading a Christyan lyfe , in following the steppes of our Sauiour , and keeping his holy commaundementes , and cheefely the inuiolable bonde of holy Matrimony , no doubte but she will follow her head , as the shadowe doth the body , and will take his manners and doinges for the lawe of her lyfe , and will neuer forget them : but if the husbande once change his coppie and conditions , lette him bee bolde that shee will doe the like , and followe the steppes of Helene , who is sayde to haue been chaste , so long as her husbande contented himselfe with her , and after abandoned herselfe to others , by his fault . And if he be a man of any vnderstanding , he maye soone consider that there is nothing doth more inuenome , or inrage the wife , then the dishonest lyfe of her husbande : for keeping no fayth with her , hee muste not looke that shee should keepe promise with him : for as the saying is , Hee that doeth not as hee oughte , muste not looke to bee done to as hee woulde . And I will saye vnto you , that in the iudgemente of the wise , the Adulterer deserueth so muche the more greeuous punishment , by how much hee oughte to surmounte his wife in vertue , and directe her by his example . Moreouer , the husbande must consider what his authoritie is , and howe farre it reacheth ouer his wife : for some of them keepe their Wiues in suche awe , that they obey them not as their Lorde and mayster , but as a Tyraunt , so that conuerting loue into feare , they make the poore women wearye of their liues , and desyrous of ●eath : after whiche ill intreating , not withoute iust cause , they verifye the Prouerbe , When their husbande goeth aboute to make earth of them , they goe aboute to make fleshe without him : for the husbande muste not perswade himselfe that hee is aboue his wife , as the Prince ouer his Subiectes , or the Sheaphearde ouer his Sheepe , but as the minde ouer the body : which are linked together by a certaine natural amitie : * but rather must consider , that in the beginning man was not made of the woman , but the woman of the man , & was taken , not out of the head , that she shoulde beare rule ouer man , nor out of the feete , that she should be troden down by him , but out of the side , where is the seate of the heart , to the end he should loue her hartily , and as his owne selfe . * And as , according to the opinyon of the Astrologers , the sunne , which is Lord of the starres , goeth not about the Firmament without the company of Mercury : so the husband , being lorde of the wife , ought not to excercise the authoritye he hath ouer her , without the company of wisdome . The husband also must prouide to satisfie the honest desires of his wife , so that neyther by necessity , nor superfluitie , she be prouoked to dishonour : and he must remember , that both ease & disease , make women oft times vnchaste . And for so much as many learned authours haue set downe the behauyour of the husband towards the wife , it shall suffise to say , that to beare vprightly on his side the burthen of this common honour , he must accounte of his wife as his onely treasure on earth , and the moste precious Iewell hee hath : and therefore hee must take heede , that by his faulte , the pryce of her fall not : hee must also remember , that there is nothing more due to the wife , then the faythful , honest , and louing companye of the husbande : hee must also vouchsafe , in signe of loue , to communicate vnto her his thoughts and counsayles : for many haue found much profite by following their wiues counsayle , yea a man is happye that hath a louing wife to impart his good fortune vnto : whose harty reioysing at it , redoubleth his ioy : and if he disclose any ill happe vnto her , she lightneth his greefe , eyther by comforting him louinglye , or by helping to beare a part of it patientlye . Nowe if he chaunce to spye any faulte in his wife , eyther in wordes , gesture , or doinges , he must reprehende her , not reprochefully or angerly , but as one that is careful of her honoure , and what opinyon others carry of her : and this muste bee alwayes done secretelye betweene them two , remembering the saying , That a man muste neyther chyde nor play with his wife in the presence of others : for that the one bewrayeth her imperfections , the other his owne follye .

Guaz.

Surely I cannot like of those which will bee still dalying with their wiues before others : for they doe therby sette other mens teeth on edge , and make their wiues lesse shamefaste and modest .

Annib.

As that is to be misliked , so is not a sower frowning countenaunce towardes her to be liked : for it maketh others pittie the harde life shee leadeth with him , so much , that they seeke the pleasauntest remedies for it they possibly can . Therefore I woulde alwayes haue them shewe themselues to their wiues , both in speeche and countenaunce , gentle , and amiable , not making a i●st at that reason which is alleaged , Why some women loue their louers better then their husbandes : which is , that the Louer in the presence of his Ladye , is verye curious of his behauyoure , that hee vse no vnseemelye gestures , but will bee sure to frame all his countenaunces and doinges the moste amiablye that hee canne possiblye : whiche the Husbande doeth not , who beeing daylye in her companye , careth not what sluttishe prankes hee playeth before her , which no question maketh her like the worse of him : wherefore hee muste thinke that his wife being of delicate nature , when she seeth any such grosse inciuilitie in him , shee doeth not onelye abhorre it , but also beginneth to thinke with herselfe , that other men are more discreete and better brought vp then he : so that it standeth him vpon to be seemely and modest in his doinges , least otherwise he offende the chaste thought of his wife , to whose liking he ought to confourme himselfe , in all honest and reasonable thinges , and to take heed of euery thing which may iustly mislike her , wherby he shall purchase to himselfe that prayse , which the men of old time gaue to good husbandes , esteeming them more then good gouernours of countreys .

Guaz.

Now let vs heare , if it please , you the charge of the wife .

Annib.

The wyfe hath two great disauantages in the maintaining of this common honour . The first is , that where Gods law commaundeth the husband to loue his wife , the same law commandeth the wife not only to loue her spouse , but besids , to be subiect and obedient vnto him . And therefore they must be let to vnderstande that the sage matrones heretofore , and namely Sara , called her husbande Lord and mayster .

Guaz.

Then those haue so much the more aduantage & good hap , whose husbandes are obedient to them , submitting them selues to their commaundement .

Annib.

Tearme that rather mishap and ill luck , for that suche husbandes for the most part are fooles , doltes , vices , asses , beastes , and are commonly termed wittoles , for that they beleue so wel , that they make conscience to mistrust any il , though they see another and their wife in bed togither , wherof it commeth that their sily wiues , like a body without a head , suffer themselues to go astraye . And though they bee of discretion and good vnderstanding , yet the worlde maketh no accounte of them : whereas contrariwise , the wisedome , valour , and authoritie of the husband , serueth as a buckler to defende the honour of the wife , who thereby also is hadde in more reputation .

Guaz.

Yet you see that women are glad to meete with husbandes that are gentle natured , and a little foolishe , that they may keepe them vnder .

Annib.

Those which had rather commaund ouer fooles , then obay the wise , are like to those , who had rather leade a blinde man in the waye , then followe an other , hauing his sight perfecte , and knoweth the directe way they must take : but suche wiues neede not make boast of their sufficiencye : for at this day the race of the Spartane women is worne out , and therefore it is best for them to be content , to let their husbandes weare the breeches .

Guaz.

A man may well giue women this good counsayle , but there be fewe of them that will be so good as followe it , and which seeke not still for soueraigntye ouer their Husbandes .

Annib.

It is a thing reasonable and agreeable to nature , that the stronger should commaund ouer the weaker , * Yet some women haue the right art to order thinges so wel , that the husbandes should be thought to doe amisse , if they should dispose them otherwise : Whervpon Cato was wont to say to the Romaines , We commaund ouer all the worlde , and our wiues commaund ouer vs : Neither is there any doubt , but that many Rulers ouer Cities and countreys , are ouer ruled by their wiues : but as those women knowe howe in time and place , to bee obedience to their husbands , * so there are some such restife iades , that they will not at any time be commaunded , and by their importunities , exclamations , scolding , and brawling , continually withstande their husbands willes , and make a mock at them , playing with them a thousand shrowed prankes , which caused a certayne King to say , that they were very fooles that would followe their wife , running away from them .

Guaz.

You put mee in mynde of that husbande , who , his wife hauing drowned her self in a Riuer , went crying along the riuer side , seeking her agaynste the streame : and being told that there was no question but that she was gone downward with the streame : Alas , sayth he , I cannot think it , for as in her life tyme she vsed to doe euery thing agaynste the hayre , so now in her death she is surely mounted against the streame .

Annib.

Wee will saye then , that the wife , as the weaker vessell , must obay the husbande . And as men oughte to obserue and keepe the lawes and statutes of the countrey : so women ought to fulfill the commaundementes of their husbandes , by doing whereof they become the mistresses of the house . I could here alleadge diuers vertuous women , who cloathing themselues with humilitie , haue caused their husbandes to cast of pride , crueltie , and other notable vices : whereof some confesse they haue pardoned their enimies , and drawne back their handes from doing vengeaunce , some to haue vndone vnlawfull bargaynes , some to haue lefte swearing , and other vanities , and giuen themselues to deuotion , and the health of their soules , being perswaded and brought thereto by the earnest and honest prayers , and by the good example , and humble Christyan lyfe of their wiues .

Guaz.

Now you haue spoken of the first disaduauntage of the wife : goe I pray you to the seconde .

Annib.

The seconde is , that albeit shee see her Husbande shrinke vnder his burthen , and fayle in loue and loyaltie whiche he oweth her , yet she muste not doe as hee doeth , but supplye vertuouslye his defaulte : shewing to the worlde , that for her parte , shee consenteth not that this common honoure shoulde be violated , but making account rather that it is her part to beare all the crosse her selfe : which doing , shee shall haue double rewarde of God , and double prayse of the worlde . Whereby you maye gather , that this honoure is more committed to the diligence and fidelitye of the wife , then of the Husbande : And though the Husbande offende God as muche as the Wife , in vyolating the sacred bande of Matrimony , yet the wife ought fyrmelye to print this in her harte , and to remember alwayes , that where the husband by this fault doth , according to the opinion of men , but a little blemish his honour , the wife altogeather looseth her good name , and remaineth spotted with such infamye , that shee can neuer recouer her honoure agayne , neyther by any repentaunce , nor by amendmente of her life : let then a wise woman stop her eares agaynst the inchauntmentes of those which lie in wayte for her chastitie , and open her eyes to beholde this sentence , that A woman hauing lost the name of honest wife , No more a woman counted is , nor to remaine in life . And to keepe more safely her honestye both in deede and in name , let her auoyd , so much as she may , the company of women , that haue an ill name : who indeuour by their naughty fashions and dishonest speeches , to bring others to doe as they doe , and wish with all their hartes , that all women were like themselues : but the wife must knowe , that to fulfill the lawe which shee is bounde to , it is not sufficiente to bee honest and innocent in deede , if shee doe not likewise auoyde all suspicion of dishonesty . And if shee looke well into the matter , she shall finde small difference ( in respecte of the worlde ) betweene beeing naughte , and beeing thoughte naughte : Wherefore a discreete woman will flie all lightnesse and vanitie , and keepe herselfe ( as it were oute of the fyre ) from giuing eyther her husband or any other the least suspition in the Worlde : knowing that a woman of suspected chastitye , liueth in this world but in a miserable case . And when shee heareth other women ill spoken of , lette her thinke in her mynde , what maye bee sayde of her , imagining with her selfe , that when a woman is once in an ill name , whether , it be deseruedlye , or without cause , shee hath much adoe to recouer agayne her honoure : shee muste not beare her selfe so boldly vppon her honest meaning , to thinke that God will alwayes holde his hand ouer her head : for hee often tymes suffereth a woman to bee reprooued wrongfully , for a punishmente of her lightnesse and vanitye : by meanes whereof shee hath giuen occasyon of scandale and offence .

Guaz.

I graunte you well , there are women who perceiuing themselues loued of their husbandes , and hauing a specyall care of their honoure , keepe themselues honest : but I woulde haue you name mee but one onelye woman for a myracle , who with all her honest meaning , sheweth not to the Worlde some signe of lightnesse and vanitye : and who is not well apayde to be courted , and to be taken for bewtifull : who taketh not a greate brauerye and felicitie , in keeping their amorous suters long time in suspence betweene yea and naye , and whiche thinketh not also by these meanes to increase her reputation .

Annib.

It is as common a matter for women to ▪ shewe themselues vaine and lighte , as for Peacockes to spreade their tayles : wherefore we must not maruaile at that which is sayde by one , When we shall haue once taken all vanitye from a woman , a man shall be able to take nothing else from her . But wherefore thinke you women are so glad to bee courted and sued vnto , meaning not to yeelde , but to stand to their honesty .

Guaz.

I thinke that as I am not content to know my self to be an honest man , but I would haue the world to know it , and trie it to be so : so women mooued by the same ambition , loue to be courted and tried , that by their honest aunsweres , they may be knowne to the world to be honest women .

Annib.

Those same women be like these cutters , and hackers , who will take the wall of men , and picke quarrels to them , to shew what valyaunte fellowes they are , but they make so many frayes , that at length they are wounded and maymed , and so are caried to the spittle house : so these poore women , trusting in their cleere conscience , come to the amourous incounter with one , & with an other : but at length being driuen from their ward , they ly so open that they are soone venued , and so are brought into a place lesse pitifull , & much worse then the spittle house : and if they do chaunce to scape vnuenued or vnhurte , yet they leaue the worlde in doubt of their honesty . But you made no mention how there are some women who loue to be serued of louers , and sette forth themselues by all the sleightes they can , to set their seruantes and sutors the more on edge , only to spight other women , and to make them see , that they are aswell set by as they : and that by their bewty and good grace , they can win the good will of yong men vnto them .

Guaz.

Those women in my mynde pull out one of their owne eyes , to pull two from other women .

Annib.

Wee haue spoken of two occasions of their vanitie : now we must speake of two coolerable excuses , whereby they vse to couer this fault : for some say , that God knoweth how ill they canne away with these amarous fooles , and how muche they abhorte them , but their presumption and insolency is so great , that they will loue a woman in spight of her , and that they are so afearde of them , that they dare not looke out at their doares or windowes , least they should present themselues vnto them .

Guaz.

They were better neuer go about to excuse themselues , then do it in such sort : for it is well known that there is no manne such an asse , but that continuall bobbes and repulses will make him soare away : and that if in steed of their smiling countenaunces , their wanton glaunces , their yeelding gestures , and other lascyuious intysing trickes , they would shew a graue looke , a demure countenance , modest gestures , and behauiour meete for an honest woman , you should see these pigeons soone forsake the doue house .

Annib.

Others vse another excuse and say ( as it were vnder Benedicite ) that to withdraw their husbandes from the companye of other women , and to drawe hym to his owne house , they are fayne to suffer themselues to be followed by these amorous companions .

Guaz.

I may say vnto you , that these women take the way to make their husbandes do that , whiche they say they seeke to preuente , and like some Phisitions , make worke where all was well before .

Annib.

We will heere then briefly comprehend the sum of that we haue sayd , and admonishe the wife , that chastitie ioyned with vanity , descrueth little , or no commendation at all , but rather lieth open to the saying of King Demetrius , who hearing a married man find sault with one of his concubines , sayd vnto him , My concubine is a great deale more modest , then thy Penelope : so then she must take heede how she giueth men occasion to thinke sinisterly of her , eyther by her deedes , lookes , wordes , or apparell .

Guaz.

For that you make mention of apparell , I cannot but speake of the abuse which is committed now adayes in our countrey , in the ornaments and trimming vp of women : who bestow vpon garmentes all the husbandes substaunce , and in garding and trimming of them , all the dowry which they haue brought with them , which maketh me amazed at it : And that which spighteth me most , is to see that the husbandes not onlye consent to such excessiue charge , but also like the notable vanitie , which their wiues shew , in the lasciuious and strumpet like dressing of their heades , whereby they make men rather laugh at them , then like of them : like as I saw yesterday , after you went from hence , certain women , whereof one had her tresses crossed , in such sort vppon her head , that they made the likenesse of two hartes bound together : from whence , went two braunches of Carnation silke , in manner of two dartes : about the hartes betweene the tresses were knytte certayne knottes of silke and of hayre , representing the amorous passion : from the crowne of her head hung a certayne labell , whiche shoke wyth euery wynd , * signifiyng the lightnesse and inconstancye of her brayne : * on her forehead the hayres made the fourme of a garland , which was set with pearles and iewels , and naturall and artificiall flowers , in such varietie , that the gardens of Naples are not able to yeelde moe sortes . I rehearse not vnto you a thousand other trifles , which dimmed and dazeled mine eyes , in such sort as certaine Mappes doe , wherein are drawne foorth in small figures , the squadrons of horse menne , the troupes of foote menne , and the number of the pieces of artillery . Now I pray you , is al this adde made by the Wyues to please their Husbandes ?

Annib.

To suche a goodly deuise , there lacketh but one golden worde .

Guaz.

What I pray you ?

Annib.

Offence to God , hope to the amorous , destruction to the husbandes .

Guaz.

I see not how it is possible for men to maintayne their wyues in such pompeous and masking sort , but that they must let out their money to vsury , and vse many deceitfull wayes .

Annib.

I will not saye they keepe their wiues so braue by cosoning , and cutthrote bargaynes : and that otherwise they liue porely , and fare hardly , purging the sinne of pride with the abstinence of the mouth , & making their children dy with hunger : but though women be very curious in al their attire , yet it is the hayre that they make most ado about : and there are no sortes of ointmentes & sliber sauces , which they will not proue , to make their hayre of the brauest coolour , in so much , that many going about to alter the colour of their haire by naughty medecines , haue wrought their owne death : but their folly at this day is so great , that notwythstanding , by meanes of such trumpery they feele their heads to ake , and their brayne to bee distempered , yet as murtherers of themselues , they will not giue ouer that shamefull and deadly practise : but if they knewe well , wherein consisteth the commendation and reputation of women , you knowe well they woulde not sitte vppe moste parte of the nyght , and rise betime in the morning , to bestow most part of the daye in dressing of their head , and they woulde consider with themselues that those which trim vp themselues least , are trimmed vp best .

Guaz.

I haue been alwayes of this mynd , that those women , whose myndes are not decked with vertue , and goodnesse , are those which labour aboue others , to supply that default with the decking out of the body : thinking belike to haue as good lucke as the Lapwing , who though he be but a vile bird , and liueth most in durtie lakes , yet at the marriage of the Eagle she was honoured aboue other birdes , because of the crowne or cop vpon her head , and of her pyed feathers .

Annib.

But it hapneth to them often times cleane contrarie : for the multitude of ornaments couereth that litle good which is in them by nature , and the glistering of their iewels , dimmeth the shining of their vertues , especially shining so watrishly and weakely , as they doe in suche women . But it is ordinarily seene that women , though neuer so honest , are insatiable of such trifles . Whervpon it is said , that mils and women euer want something . And some haue shewed that fond desire , not only in their life time , but at their death : As one commaunded in her testament , that the iewels she vsed to weare , should be buried with her . But contrarily , the wife of Traiane wanne her selfe great commendation , by making no account of those toyes . And if honest women would aduisedly thinke of the matter , they should perceiue that it is not the gylt bridle that maketh the horse the better , and that by reason of those affected follies , they liue with suspected honesty : which is shewed by the saying of a Poet , who reprehending an honest woman that offended in this folly , compared her with a lewde sister of hers in this sort .

Your sister seemeth chast , by wearing chast attire . Although her vnchast life , hath laid her chast name in the mire . A strumpet you to terme , a man should do you wrong : But sure vnto a strumpet , your apparell doth belong .

* I will tell you moreouer , that it is ordained by the ciuile law , that if a man offer abuse to an honest matrone , being attyred like a harlot , there is no remedy against him by law . Let women therefore bee carefull to apparell themselues so modestly , that they may thereby , rather please their husbands , then make them iealous ouer them , in attyring themselues lightly : for they ought to consider , that menne suppose , that there is alway a light mind , lodged in a gorgeous body .

Guaz.

I haue noted often those dames which are so curious in their attyre , to be very sluttes in their houses : and others which neglect such folly , to be very good huswiues .

Annib.

It is a common saying , that one cannot drinke and whistle altogether : and therfore no maruayle , if those which spend all the day in tricking vp themselues , haue no care nor leysure to see their house well ordered : but let vs make an end of this matter , concluding , that it may rightly be sayd of these costly clad carkases , that the feathers are more worth then the byrde .

Guaz.

I thinke good then , you returne to the matter , out of the which I draue you by my digression .

Annib.

I will make short , and giue charge to the wyfe , not only to auoyd that , which may anger and displease her husband , but also to frame her selfe to do that whiche may please him : for as that glasse is nothing worth , whiche maketh a sad countenance seeme ioyfull , or a ioyfull , sad : so the woman is a foole , who seing her husbande merry , pouteth or ●oureth , or seing him pensiue , sheweth her selfe pleasaunte : And therefore let her be resolued to frame her selfe to the thoughts of her husbande , and to iudge thinges sweete or sower , according to his taste : for the diuersitie of minds and manners , is nothing fit to maintayne loue and good will : let her also by sweete wordes , and louing deedes , shew vnto him all the signes of affection she can possibly : considering that some husbands hauing been accustomed to the amorous curtisies of other women , wil thinke the their wiues set no great store by them , if they shew them not the like , or greater . And in any wise let her continue her accustomed kindnesse towards him , least by failing of her wont , she seeme to wax cold in good will , or by exceeding her ordinary , shee seeme to colour some crime , wherby she may driue some foolish toy into his head : which folly , if he chaunce to be possest withal , she must labor by all meanes possible to rid him of it : not doing as some foolish women doe , who very vndiscreetely , and to their owne great hurt , seeke to continue that suspition in their husbands , that others lay siege to their chastity .

Guaz.

But whether do you thinke those women do wel , who make their husbandes priuy to it , when they are importuned with any vnlawfull requests ?

Annib.

Those women are commonly blamed , for that there commeth much harme by it .

Guaz.

Is it not well done , to shew her owne fidelitie , and bring to her husband securitie ?

Annib.

I think it yll done : for that therby she doth not breede quiet , but trouble to her husband , making him doubt , leaste reuealing one loue , she conceale another : & which is worst , it breedeth a quarrell betweene the husband and louer , wherof much mischeefe may insue .

Guaz.

We loue others wel , but we loue our selues better , and therefore she were better indanger others , then herselfe : for she hath cause to doubt , least her husband should come to the knowledge of it by some other meane , and so may think ill of her , for keeping it from him .

Annib.

A wise woman wil always like better that her husband should here by the report of others , of the repulse which she shall giue to her louer , them to make boast of her honesty herself : & a wise husband will hold himself therewith the better content , & be the more assured in his mind of his wiues honest dealing .

Guaz.

There be many which take it otherwise , and which giue not this interpretation to such concealement .

Annib.

It is very true : and therfore to auoyde this trouble , it behoueth an honest woman to shew her selfe so sober and chast in countenance , that no man may be so hardie to assayle her . For in deed Castles that come to parley , are commonly at the poynt to render : but if she chaunce to be set vppon , let her make that aunswere which a vertuous Dame made to her louer in this sort , While I was a mayd , I was at the disposicion of my parentes , but nowe I am married , I stande at the pleasure of my husbande : wherefore you were best speake to him , and know his mind what I shal do . And if her husband be out of the way , let her remember alwayes to behaue her selfe , as if he were present : and to shew him at his returne , in what profitable worke of the house she hath spent her time in his absence , wherby she shall be better liked , and more commended of him .

Guaz.

A wise husband in deed will take great pleasure in such things : but that some are so testie & froward , that they will neuer be content with any thing their wiues can doe , but so take on with them , that they make them wish them selues out of the world : I would haue you teach those poor● soules some remedy for that mischiefe .

Annib.

I set downe the remedy alredy , when I counsayled them to be obedient to their husbands : yet I ad besides , that by the example of the Phisition she seeke to cure the diseases of her husband by contrary medecines . And therfore if he be rough and terrible , she must ouercome him by humilitie , if he chide , shee must hold her peace , for the answere of wise women is scilence : and she must stay to vtter her mind vnto him , vntill he be appeased . If he be obstinate , let not her be ouerthwart , nor do as she did , to whom her husband brought for their supper two thrushes , but she would needes haue it that they were two owsels or blacke birdes : and he replying that they were thrushes , & she holding that they were owsels , he is his chafe , gaue her a boxe on the ●are : & yet for all the , when the thrushes were serued to the table , shee continued in terming them owsels , by reason whereof , the husbande fell to beating her againe : A weeke after , she put him in mind of his owsels againe , & continuing in her obstinacy , he was faine to fall to his old remedy . But this matter ended not thus , for at the yeeres end , she hit him in the teeth , how he beat her for two owsels : and he sayd , it was for two thrushes , but she sayd he was deciued : but she was well beaten for it againe .

Guaz.

But what do you thinke of those husbandes which will beate their wiues ?

Annib.

Mary as I do of Sacrileagers , and Churche robbers .

Guaz.

Yet I remember I haue redde , I know not where , these verses .

A woman , an asse , and a walnut tree , Bring the more fruit , the more beaten they bee . Annib.

You redd the text well , but not the glose , which is , He God offendes , and holy loue vndoes , Which on his wife doth fasten churlish bloes .

Guaz.

Yet it is the opinion of a wise Authour , that a man maketh his wife the better by chastising her .

Annib.

That Authour is of no authority in this matter , for he addeth forthwith , that a man by bearing with his wife , maketh himselfe better .

Guaz.

Why , may not a man beat his wife vpon iust occasion ?

Annib.

You say wel vpon iust occasion : for he that shall stay for that occasion , shall neuer beate his wife : for a man shall neuer haue occasion , whereby he may iustly beate his wife .

Guaz.

Yea but may a man beate her if shee committe any fault ?

Annib.

If she commit any fault , through my fault , I am better worthy to be beaten then she , but if she do it by negligence , with what hart can I so much as touch a hayre of her head ? And if shee doe it willfully , why , I ought to rebuke her with words , & seeke to refourme her by good counsaile : I ought to lay before her , the shame of ill doing , & the praise of well doing , and if this will not serue , I ought rather patiently to beare with her , then rigorously to hea● her , I ought to consider , that she is a weake vessell , and that we who are strong , ought to beare the infirmities of the weake , I ought to consider , that she is flesh of my flesh , and that no man hath hated or hindred his owne flesh at any time , I ought to consider , that we ought to be comforters one of another : shall I then become a tormentor of her ? with what face can I imbrace that body , that my hands haue bruised and battered ? & with what hart can she loue the man that can find in his hart to beat her

Guaz.

Well , I perceiue you wil be a louing husband , le● vs go forward : and tell me , if on the wyues parte there bee any other thing , whereby she may continue loue and good will betweene her husbande and her , and maintayne vntouched that common honour we haue spoken of .

Annib.

A woman cannot possibly do any thing that may make her husbande more in loue with her , then to play the good huswife in her house : for it not only doth him good to see his wife so thriftilye giuen , but besides , he conceiueth afirme opinyon of her honesty , seeing her take paines and exercise her body in workes belonging to the house , whereby she getteth a liuely naturall colour , and that vertuous vermilion , which falleth of neither with sweating , neither with weeping , nor with blowing , nor with washing : whiche maketh him denye her no necessary thing belonging to the house , when he seeth her so careful to kepe them in good order , which is not the fashion of th●se light huswyues , who liue witho●● doing any thing , without caring for husband , children , or any thing belonging to the house : shewing manifestly , the though the body be in the house , yet the mind is abroad , foundeth to their owne shame , & their husbandes disprofit : for it is well knowne , that when the mistres is occupied in vanities , the seruauntes take little care of her profite , but looke to their own matters : as the common saying is , While the mistres plaieth , the mayd strayeth . And as the wyfe ought busily to looke about her , in her house : so it is vnseemly for the husband tomeddle with matters within dores : but if his hap be so ill , to haue a foolish wyfe , which sleepeth ( as they say ) her eies being open , you know it standeth him vpon , to supply the imperfection of his wife ; but those men are to be laughed at , who hauing wise & sufficient wiues , wil ( as they say ) set hens abroade , season the pot , dresse the meate , teach the chamber mayds , & take their wiues office from her , such husbands offend their wiues much , shewing that either they mistrust them , or contemn them : besids ; they do wrong to themselues , & shew therby that there is but 〈◊〉 in them ▪ for if they were imployde abroade in matters of importance , belonging to men of discretion , they would , being come home , be more desirous to take their ease , then to trouble their wife and seruants , in medling with their matters . And they would consider with themselues , that the rule of the house belongeth to the wife , & that God hath made women more feareful then men , to the end they should be more fit for the wary watching & keeping of the house : whereto a carefull feare is very requisite . I deny not , but the husband ought to know how matters goe in his house ; to prouide abrode for thinges accordingly , & now & then to correct some faultes , which his wife perchaunce eyther will not ▪ or cannot : but it is reason that she being , as it were , the sterne of the house , the husbande should commit the whole gouernment of it vnto her , as a thing belonging vnto her : for the rest you must knowe , that as in aduersitie and trouble , true friendes are knowne , so the Wife cannot by any meanes more continue the good will betweene her spouse and her , and bynde them , as it were , to her for euer , then by s●icking to him faithfully in his neede and aduersitie , which some of them doe not , who will pertake gladly with the prosperities and ioyes of their husbands ; but they wil not willingly take part of their troubles : forgetting the example of the fayre & wise wife of Methridates , who for her husbands sake , causing her head to be polled , and framing her selfe to ride , and weare armure , like a man , accompanied him valiantly , faithfully , & patiently , in al his troubles & perils , which gaue Methridates wonderfull confort in his aduersitie , & gaue the world to vnderstand , that there is nothing so troublesome & greeuous , but that the two hearts of the husband and the wife lincked togither , are ab●e to support it . And therefore when the husbandes are afflicted with any infirmity either of mind or body ; let the wiues bee ready , both in word and deed , to comfort and to attend them : whereby they shall see their loue and affection will growe more feruent and faithfull . For conclusion , the husband and the wyfe muste count all thinges common betweene them : hauing nothing of their owne in particul●r , no not so much as the body it selfe : and laying aside pryde , they must cheerefully set their handes to chose thinges that are to be done about the house , belonging to their calling , & to striue in well doing one to ouercome another : whereof will growe such contented quietnesse , as will happily prolong their liues to old age : and by the bond of loue & concorde , they shal giue their children an example to liue in vnitie one with an other , and their seruauntes to agree together in the dispatche of their businesse , and discharge of their duties .

Guaz.

For so much as you haue made mention of children , I should like well that from henceforth , according to our determination , you come to speake of the conuersation betweene the parents & the children : for I think it a matter very expedient , to set down the orders which they ought to obserue in conuersing togither , for the euen amongst them , there is not for the most part found that good agreement , and the discrete dealing which ought to be : & that the world is now come to this passe , that the child is no sooner come to any vnderstanding , but that he beginneth to cast in his head of his fathers death : as a little childe riding behind his father , sayde simply vnto him , Father , when you are dead , I shal ride in the Saddle : yea there are many great knauish children , which wish and worke the death of their fathers : whereof I know not well to whom to impute the fault , either to the fathers , which keepe not their children in such awe , neyther bring them vp in such sorte as they ought to do , or to the children , who know not how much they are beholding to their fathers .

Annib.

And which of them in the end rather conclude you to be in the fault ?

Guaz.

Marye the Childe , who can not bring an action agaynst his father , though he do him neuer so great wrong .

Annib.

Why , sayd you not but now , that the child often times knoweth not his duty to his father ?

Guaz.

Yes mary did I.

Annib.

To whom wil you giue the charge , to make the child know and vnderstand that duty ?

Guaz.

To the Father .

Annib.

Then reuoke your first sentence , and conclude that the fault is in the father , who ought to haue infourmed him in his duty .

Guaz.

If the father giue his sonne good lessons , & he will not hearken vnto them , what can he doe more ? if the Father offereth instructions with the right hand , & the childe receiueth them with the left hand , what fault is the Father in ?

Annib.

If the father in time teach him to vse his right hand , he will neuer grow to be left handed : but it is no marueile , if hauing suffered him to vse that ill custome a long tyme , he cannot afterwardes take it from him : And therefore hee ought to accuse his owne negligence , for that he hath deferred till euening , to giue him ●hose instructions whiche hee should haue giuen him earlye in the morning at the Sunne rysing , euen together as it were with the milke of the Nurse : not considering that in tender mindes , as it were in waxe , a man may make what impression he lift .

Guaz.

I know not , how you can excuse the children , who after the father hath nourished and brought them vp carefully , vnder the charge of learned men and instructed them in the faith of Christ , in the end run astray , and liuing lewdlye , bring foorth fruite vnworthy their good bringing vp .

Annib.

That happeneth very sieldome , & though it do happen , yet for al that the fathers are not discharged of the care ouer them , which God himselfe hath inioyned them to .

Guaz.

I marueile not so much that a child vertuously brought vp , sometime falleth out naught , or if therevpon afterwardes ariseth discord betwene his father & him , for the vnlikenesse of manners may be the cause of it : but I count it strange , & as it were agaynst nature , that both the father & the sonne , being both honest men , and for their good dealing wel spoken of by all men , it shal often fall out , that they cannot agree together in the house , but liue in continuall strife , and dissention : and agreeing well in publike affayres , still disagree about househould matters : whereof I could bring you many examples .

Annib.

You sayd but erewhile , that the child ought not to commence an action agaynst the father , if you will stand to that sentence , you must needes confesse that the sonne , how honest soeuer he be , doth not honestly , when he withstandeth his father , and conformeth not himselfe to his pleasure .

Guaz.

I auow and make good , that the sonne ought to suffer the father to commaunde ouer him , and that hee ought to obay him without any resistaunce : but that their conuersation may frame the better , I thinke it necessarye , to appointe to the father , how he ought to proceed in his fatherly iurisdiction , that he exceede not the bonds of reason , and giue not his sonne cause ( if not to oppose himselfe against his pleasure ) yet to find fault with him in his hart , & to think himself ill delt withal by him , by means wherof , he waxeth cold & faint in the loue & reuerence which he ought to beare to his father .

Annib.

I can neuer forget the vndoubted saying , the fewe children are like the father , & that many of them are worse : and the those which are better , are very rare & thin sowed . I would haue vs first therfore serch out the cause , why so fewe children resemble the father , & answere to the hope he conceiueth of them , whereof ariseth disagreement betweene them , & by that meane we shal better vnderstand what their conuersation ought to be .

Guaz.

With all my hart .

Annib.

First it is to be considered , that children bring smal or no comfort vnto their parents , if nature & fortune bee not well tempered in them .

Guaz.

How so ?

Annib.

As a fruitful graine sowed in a soyle vnfit for it , bringeth forth no increase , so a child which is naturally giuen to learning , shal neuer do well if he be giuen to warfare , so much it importeth to finde out in the beginning , whereto he is most inclined . Touching this matter , I remember I haue read certayne verses of Dant , whiche I haue nowe forgotten .

Guaz.

You shall see I will helpe you .

Annib.

I pray you doe .

Guaz. If that men had more care to follow natures lore , Of able & accomplisht men , we should haue greater store , But contrary , a Priest of him we vse to make , Who borne is for the war , wherin he cheefe delight doth take , And him we make a King , whom nature hath ordaind , A Lawier for to be , and thus is natures course restraynd . Annib.

What pleasure I take in these verses , as well for their delightfull harmony , as for that they giue me to know how good a memory you are indued withall : Here you see expressed one of the occasions of the vntowarde successe of children .

Guaz.

It behooueth fathers to vse discretion in this point , to finde out , as soone one way , as soone another , the naturall instinct of their children : which is best knowne in their infancye , as the prouerbe is , That by the morning it maye bee gathered , how all the day will proue after . And I thinke this most necessary respect , to be little respected by some fathers , who force their children to enter into that trade of life ▪ which is altogeather contrary to their naturall inclination , and therefore no maruayle though they receiue small com●fort of them : for thereof insueth many times the dishonoure of their house , and which is worse , greate offence towardes God : as when poore gyrles are put into religious houses , who euen from their mothers wombe desired to be married .

Annib.

Those fathers which set their children to thinges contrary to their disposition , are rather to be pittied then blamed , for that it happeneth commonly for lacke of taking heede : but these which thrust them into religious houses , before they are of yeares to chuse or refuse that life , are no doubt greatly to be blamed : for that they bring their children to it , eyther through feare , or through false perswasions : which is nothing else , but to withstand the will of God , and to take from their children that free choyse which hee of his diuine goodnesse hath promised them . And therefore if the Father be carefull of the honoure and quyet of his house , lette him bee also carefull to knowe whether his sonnes mynde bee giuen eyther to learning , or to armes , or to husbandrye , or to Merchaundise : And where hee shall perceiue hee hath drawne him out of his righte waye , lette him make him returne into it forthwith , and set him agayne where he would be , otherwise let him assure himselfe that a thing ill begun , will come to a worse ende .

Guaz.

Seeing we are to search the cause , why children oftentimes fall not out according to the hope and opinyon of their parents : you had neede begin at the milke which they suck , for that the nurses milke is of such force , that the vse thereof , maketh the childe take more after the Nurse , then the Mother which brought him into the world . And when I remember the custome of diuers women in Fraunce , who bring vp their Infantes only with the milke of beastes : I think therof it commeth , * that diuers of them are so fierce and cruell , that by theyr yll lyfe , they shewe themselues scarse to bee indued with that reasonable parte whiche is proper to menne : With the good leaue of the good bee it spoken . *

Annib.

I am out of all doubte of the maruaylous effects of the Milke , and it is a thing most certayne , that if a lambe bee nourished with the Milke of a Goate , or a Kid with the milke of a yeaw , the Kid will haue a very soft hayre , and the Lambe a very rough and hayry Wooll . And therefore it is to be thought , that as the chylde , by reason of the Milke , taketh after the complexion of the Nurse , so the disposition of the mynd , followeth the complexion of the body : And therof also it commeth , that the daughters of honest women , prooue altogether vnlike them , both in body and mynde , so that to deliuer children from their mothers to Nurses , cannot be sayd to be other then a corrupting of nature . But if we shoulde make mention of this fyrste Nourriture , wee shoulde haue spoken of it then , when wee discoursed of vnfortunate Mariages : but I neyther spake of it there , neyther will doe here , for that the Philosophers , and speciallye Galen , haue spoken so pertinentlye , and so sufficientlye , of the force and vertue of the milke , that we neede to make no farther question of it . I forbore also to speake of it , for that women at this daye are so curious of their comlinesse , or rather of their vanitie , that they hadde rather peruerte the nature of their Children , then chaunge the fourme of their fyrme , harde , and rounde pappes , whereof it commeth , that the children fashioning themselues to the humoures of their Nurses , swarue from the loue and duetye whiche they owe to their mothers , and haue not in them the blood whiche mooueth them to obay or respecte them any thing , whiche is manifested by an example of a Bastard , of the house of the Gracchi , who returning from the warres , laden with the spoyles of the enimie , had his mother and his Nurse comming before him , hee gaue to his Mother a Siluer ring , and to his Nourse a Coller of Golde : whiche his mother misliking with , hee tolde her she was to blame to doe so , saying : You bore me but nyne Monthes in your belly , but my Nurse kept mee with her teates the space of two yeares : That which I holde of you , is my body , whiche you gaue me scarse honestly , but that whiche I haue of her , proceeded of a pure and sincere affection : so soone as I was borne , you depriued me of your company , and banished mee your presence , but she graciously receiued mee , vanished as I was , betweene her armes , and vsed mee so well , that shee hath broughte mee to this you see . These reasons , with o●thers , which I wil not rehearse , stopped his mothers mouth , being full ill ashamed , and made his louing Nurse farther in loue with him .

Guaz.

Seeing these women will not bee the whole Mothers of their Children , they oughte at leaste to bee carefull to chuse good Nurses , and well complexioned .

Annib.

As the fyrste abuse crepte in , to sette oute their Children to Nurse : so consequently followed the seconde not to respect the nature of the Nurse . But let vs go forwarde to shew the occasions of the difference betweene the fathers and the children , holding for certayne , that the principall proceedeth ( as we haue already sayde ) of the difference betweene the nature of che childe , and the seate and trade of life he is set to . And therefore I say , that it is not ynough for the Father to know whereto the Childe is naturallye giuen , if afterwardes he indeuour not to make him the waye playne to assist him , and carefully to prouyde for all things , meete to conduct him safely to the end which he hath proposed to himselfe . Another cause of this difference between the father and the chylde , is , when the Father louēth himselfe better then his child , keeping him with him , to play withall , without taking any keepe to set him to maisters , which may instruct him in learning , or to the court , or to those professyons whereto he shall be most inclined : Wherein many welthy fathers greatly offende , who bearing themselues bolde vpon their goods , neuer take care to bring vp their children in learning and vertue , but suffer their wits so to be dulled with idlenesse , and gluttony , that ( as the prouerbe is ) They know not Chaffe from Corne , or Chalke from Cheese : and they growe to haue as good iudgement as the Asse , whiche iudged the Coockoes singing , to bee more sweete then the Nightingales .

Guaz.

The more the Father keepeth his Children aboute him , the more hee maketh their manners like to his .

Annib.

You are deceiued , for the life of the olde father , is no patterne for the young sonne , to shape his doinges by : and besides , in time he will accuse his Father , for that hauing opportunity to send him abroad to get wealth and estimation , he kept him at home , and thereby hindred his preferment .

Guaz.

The child ought rather to thinke well of him for it , and to attribute it to too much loue .

Annib.

Nay rather to too little loue : for disordinate affection is not to be counted true loue .

Guaz.

The more deere a thing is vnto you , the more carefull you are to keepe it about you , and to ioyne it as it were to your hart .

Annib.

It is true : but let me aske you , why couet you in keepe long a good seruant ?

Guaz.

Mary for my profite .

Annib.

If he were called by some prince , to some hygher degree , would you not giue him leaue to go from you ?

Guaz.

Yes willingly .

Annib.

Why ?

Guaz.

For his preferment .

Annib.

You then shew him greater signe of good will , in letting him go from you , then in keeping him with you : for that thereby , you preferre his profite before your owne : by the same reason , the father keeping his child with him , sheweth that he loueth better himselfe , then his chylde : for if he loued him as he should do , he would also loue his preferment , and would seeke to better his estate : liking better that hee should dye like a horse in battayle , then liue like a hogge in the mire .

Guaz.

And what would you say , if the father being learned kept his sonne wyth him , to make hym pertaker of his knowledge ?

Annib.

I made no mention of such fathers , for that they are very rare , which are indued with learning sufficient to perfourme such a matter : And if there be any such , yet they wil not , or they cannot take any such payne , nor tye themselues to such a charge , hauing other businesse , mary if they would vndertake it , there is no doubt but great good would come of it , for that the father would instruct the childe more carefully , and the child would receiue it more heedefully of his father , then of his maister : And it ought to seeme no straunge president neither : For Cato the Censor , taught himselfe , and brought to great perfection his sonne , without the helpe of any gouernour or mayster . And Octauian Augustus being Emperour , tooke no scorne to teache his two adoptiue sonnes . But the iniquity of our time is such , that men would counce it a monstrous thing , to see a father , being a gentle man , to teach his sonnes .

Guaz.

The shame is the greater of those , who being neither able , nor willing to teache their children themselues , take no care to put them out to be instructed by others .

Annib.

A man may see they know not the difference betweene the learned and the ignorant : and that the ignorant in comparison of the learned , are worse then dead .

Guaz.

Yet for all that the abuse is such , that the rich men of our time will not haue their sonnes breake their heades with study , and in a manner mislike that they should learne to reade : for I know many of these , rich in liuing , but poore in learning , which get them into the shoppes of Merchantes and Apoticaries , to the boyes and Prentises there , to haue them write letters for them to their friendes : wherein they bewray at once both their secrets , and their ignorance : O what a goodly sight is that ? but I wil not forget to tel you , that being not long since in an Aduocats study , I heard a clarke of his ( who had closed vp a letter which he had written for a gentleman there present ) aske the gentleman the name of him to whom he should direct that letter , that he might put it in the superscription : who answered him , That he need write nothing else but , To my Gossip at Cremone : but the clarke replying that it was necessary to specifie his name ▪ that the letter might come to the handes of his Gossip , hee sayd it was no matter for his name , it was ynough to say ( to his Gossip ) for that euery man knew him .

Annib.

I beleeue he was a gentleman , because you name him so , but in this dotishe simplicity , he shewed hymselfe as very a clowne , as one that I wyll tell you of , who , as the Phisition askt hym what countrey manne he was : hee aunswered , that he shoulde see that by his water . These riche folke withoute learnyng , or rather bodyes without myndes , are termed by Diogenes , sheepe with golden fleeces : And therefore they ought to bee more carefull to instructe their children in learning . For as the poore are driuen to study by necessity : so the rich are hindred from it by superfluitye : and they consider not vntyll it be to late , that learning is more necessarye for them , then for the poore , for that they haue more dealinges in the worlde , and haue neede of more witte to keepe their ryches , whiche , as brittle , frayle , and corruptible , can hardlye last , without they bee conserued with the sweete syrrope of wisedome . And it is , most certayne , that a man liueth better with a little , gotten by vertue , than with a grea● deale giuen by fortune . And those which wax proude through aboundaunce of riches , shewe themselues not to know what happened to the goord which made his bragges that he was gotten aboue the pine tree : but those which are wise , the richer they are , the better they will consider how riches are gotten with trauayle ; kept with feare , and lost with greife , and , that he whiche putteth his trust in them , shall bee deceaued : for the true riches are those whiche cannot bee los●e , being once gotten . And therefore discreet fathers will be carefull to bring vp their children in learning , perswading them that they are neuer rich , vntill they be learned : remembring alwayes the example of Philip King of Macedon , who so soone as his sonne Alexander was borne , wrote letters to Aristotle , signifiyng the ioy which he fe●● , not so much for that he had a sonne , as for that he was borne in his time , to whose instruction and gouernment he had already appointed him : which maketh me vppon iust ●●casion o● of charity with this our age , which maketh so smal account of those men , who , not only instruct vs in learning , but in life also , which are the two greatest goods that can be desired in this world . And therfore it is so far of , that they should be dispised , that they ought to be reuerenced as much as our owne fathers . But for that there are many maisters excellent in learning , and yet lewd in life , the father must be very wary in the choise of them , least what his sonne getteth one way , he looseth another way , for hee must haue as greate care to make hym vertuous , as learned , and hee muste haue more care to make hym good , then to leane hym goodes : for as one sayd . If thy sonne bee wise & honest , thou shalt leaue him goodes ynough : but if he be a foole , thou shalt leaue him to much : For fooles are not fit to possesse riches . Now , if the childe be not giuen to learning , the father must not fayle , continually to imploy hym some other way : for there is nothing more dangerous then an idle young manne . And as that tree which blossometh not in spring tyme , bringeth foorth no fruite in haruest ▪ so hee shall neuer come to liue honestly , when he is a man , who is not vertuously exercised , while he is a childe : but amongest other occasiones of the ill successe of children , this is one , when the father is carelesse to make them in tyme raise themselues from the ground .

Guaz.

What meane you by that ?

Annib.

That the father being carefull of his sonnes aduauncement , is many times so curious to see him thorowly instructed in worldly matters , that , forgetting how the beginning of wisdom , is the feare of god , he taketh no care at all to instructe hym in the Christian Faith : whereof it commeth that this vnhappy chylde , trayned vp altogether in worldly affayres , and depriued of the true lyghte , can not see the righte waye , but runneth into perdition .

Guaz.

Nowe you hit the marke right : for the wisedome of the world is folly with God . And it is a thing impossible for him to liue well , who knoweth not God .

Annib.

To this Christian admonition agreeth that which the diuine Philosopher Plato saith , where he 〈…〉 against fathers , which shew them solues ignorant what theyr ought to do , trotting vp & downe this way and that way , casting all their care to heape vp much wealth , & taking so litle care for the children who must possesse it , that they exercise them neither in the vertue of iustice , nor of liberalitie , wherby they may be able to distribute , ●se , & bestow their goods as they ought to doe . Which doing , it may be sayde , that they prouide for thinges superfluous , and neglecte thinges necessarie . Whiche the Persians knewe well , who though they were ignoraunt of the true worship of God , yet they were carefull aboue al things to haue their children instructed in iustice and vertue . I would then haue parentes take care both for the minde , and the body of their children : But for that the minde is more excellent , it is reason to cast our chiefest care vpon it . And for that the minde in infantes is like a payre of tables , wherein nothing is written , and like & tender twig which may be bowed euery way , it is cleare , that vertue or vice may easily be planted in it . And for that it is knowen by proofe , that those things are kept best in memorie which are learned in youth , fathers ought to instruct their children in the best thinges , that is , in the feare and loue of God : Holding it for a generall rule , that he whiche knoweth euery thing , and knoweth not God , knoweth nothing .

Guaz.

For that the fathers eyther will not , or cannot be alwayes with their chyldren , to keepe them in the right way , they ought to prouide maysters for them , no lesse godly then learned , who euery day at conuenient times may● teache them some deuout prayers , and instruct them in the feare of God : not ceassing in their ordinary lectures to mingle alwayes some diuine preceptes . For imprinting in their tender hartes deuocion and religion , it wil , while they liue , continue them in godlinesse , and after their death , it wil vnite them to Christ .

Annib.

You say very well : And if the father bee diligent to instructe his children in the law of God , hee shall get this also by it , that his children thereby will do hym the more honour and reuerence : knowing that it is Gods commaundement they shoulde do so . To the former occasion of the ill successe of chyldren may bee added this , when the father setteth before them a stained and spotted glasse to looke in , that is , when he himself giueth them il example : Which the Romanes were very circumspect in , whose modesty & discretion was so great , that the father would neuer hath himselfe in the companye of his sonne : and it was counted a greate faulte in the father , to suffer himselfe to bee seene naked by his sonne : no marueyle then , though Cato the Censor put Manlius out of the Senate , onelye for kissing his Wife in the presence of his Daughter , whereby wee maye see , that it is not ynough for the Father to appoynte good Maysters ouer his Chyldren , and to see them well instructed , if aboue all thinges hee bee not cyrcumspecte to shewe himselfe suche before them , as hee wisheth to haue them to bee : for the Mayster doeth them not so muche good by his good instructions , as the Father doeth them harme by his euill Example , for that they are by nature lead rather to followe his steppes , then the maysters preceptes : for it is so naturall a thing for the sonne to resemble the Father in gamening , in swearing , and in other vices , that if by chaunce some childe doe not followe his Father in them , but liueth vertuouslye and honestlye , yet the worlde wyll scarse beleeue that hee doeth so , by reason of the euill opinyon they haue conceyued of the Father , but will rather thinke that the Chylde is heyre to his vyces , as well as to his Landes : And when they canne fynde no faulte with hym anye waye , some or other will not sticke to hitte hym in the teeth , that hee was the sonne of the naughtiest man in the worlde . Likewise , if the Father bee honest , and the sonne lewde , the Fathers good name is called in questyon , and men thinke it in a manner impossible , that the sonne shoulde treade awrye , vnlesse hee were by his Father lead awyre . And therevppon it is thoughte , that if some Romane Gentlemen vsed too extreame seueritye towards their Chyldren , they didde it not so muche vppon the displeasure whiche they conceyued agaynste them , as for the care they hadde of their owne renowne , and the desyre to mayntayne their credite and reputation . I woulde therefore haue the Father to frame hymselfe to lyue well , and orderlye , as well for hys owne sake , as for the honoure and benefite of his Chyldren , who seeing the Uertue which shyneth in their Fathers deedes , feele themselues mooued with desyre to immitate hym , and seeing those of the house which stande quietlye and reuerently wayting vpon him , to be ready at the holding vp of his fynger to execute his commaundementes , they thereby take example to doe their duetye lykewyse , and not to bee inferioure in obedyence to Seruauntes and Straungers : and besides , indeuour to be like in deedes to their Father , that they maye in tyme to come , receiue the lyke reuerence of their Seruauntes , as they see their father doeth of his : for the Father which giueth an ill example to the chylde , in tyme shall be had in contempte by the Chylde , and abandoned of him , so that he shall neyther receyue succoure of him in his latter dayes , nor in his last day , that last duty to cloase vp his eyes : Besides ▪ the father by liuing disorderly and dishonestly , manye tymes make a hande of those goods , whiche the children shoulde liue by .

Guaz.

That agreeth with this .

Children many tymes are made for to weepe , By reason of the ill rule their fathers did keepe . Annib.

Yea , there are some cases wherein the seelye Infantes , which haue not offended , are punished for their Fathers faulte : And thinking to my selfe , that lawe to be too rigorous , I asked one daye Mayster Frauncis Beccio the occasion whiche mooued the Emperour Iustinian to sette downe any such seuere lawe : and amongest a greate manye reasons which hee aleaged vnto mee , this was the cheefe , That the Father naturallye fearing the ill of his Children , more then of himselfe , will the better keepe himself from committing suche offences , whereof his children shall beare the punishment : whereby we may know , that the ill life of the father , bringeth to the Children both loffe and shame , and that he must not perswade him , that it is ynough to giue his children good counsayle , vnlesse his deedes bee agreeable thereto : for the children respecte not so muche that which the father sayth , as that which he doth : like as the Crauish somtime did , Who , his mother telling him that it was very vnseemely for him to go arsewarde ; as hee die ; aunswered : Doe you leade mee the waye otherwyse , and you shall see I will followe you . And therefore hee that desyreth to amende his Children , muste fyrst amende hymself , and by the example of piety , charity , iustice , & other vertues , make them charitable , iust , and vertuous , and when he shall walke vpright by himselfe , hee maye boldlye take vp others for haulting , lyke as Dionisius sometyme didde , who taking his sonne in a faulte , sayde vnto him , Haste thou euer seene mee commit the lyke faulte ? No ( sayth his Sonne ) you had no king to your father : whereto he replyed , Neyther shalt thou haue a king to thy sonne : as it fell out in deede , for in the ende , for his crueltye , and Tyranny , he was driuen out of his kingdome , and was constrayned by necessitie to go rouing vp and downe , vntill hee founde meanes to teache children , and keepe a schoole . Let vs nowe passe to the other occasions of the infortunate conuersation betweene the father and the chylde , whereof there are two , which now come in my mynd : the one is , when the father is more then a mother : the other , when he is more then a father .

Guaz.

Howe meane you that he should be more then a mother ?

Annib.

When he is so blinded that he seeth not the imperfections of his childe , or if hee see them , yet is readye to commende them , or to excuse them , in such sorte , that if his sonne be haughty , or harebrained , he termeth him couragious : if he be base minded , he counteth him modest : if a prating boye , hee will haue him , on Gods name , to be an Orator : and in flattering thus himselfe , hee frameth , in his imagination , the best childe in the worlde : with the whiche blindnesse , the fathers of one onlye childe are for the moste part stroken . I must needes in this place mention vnto you , a youth of fyfteene or sixteene yeares of age , of a readye witte , but otherwise vicious , dissolute , and lewde of life , by the fault of the father and mother , who are so farre from correcting him , that they dare not so muche as threaten him , nor saye anye worde to him , whiche maye displease him : And I remember , when he was fyue or sixe yeres olde , if anye tolde them that they muste rebuke him for some faulte whiche he hadde done , they would excuse him by and by , saying hee was not yet of age to knowe his fault : And beeing seuen or eyghte yeeres olde , they woulde neuer beate hym , nor threaten him , doubting leaste through great feare and perturbation of the spirites , his blood shoulde bee chaufed and inflamed , whereby hee mighte bee cast into an ague : No at tenne yeeres old , they thought not good to trouble or molest him , aleaging that strypes and threates mighte pull downe his courage too muche , and take from hym his Noble stomache : And though nowe for his naughtye conditions hee bee hated of the whole Towne , yet they leaue not to excuse hym styll , saying , hee must fyrst growe , and then after bee wyse , and that within these fewe dayes they will sende hym to Schoole , where hee shall learne witte . I looke nowe , when hee shall bee of age to bee hanged on the Gallowes , to heare him before the people to laye the fault on his Father and mother , and iustlye to curse their foolishe loue , and shamefull cockering and sufferaunce : attempting , as once one didde , to teare their Noase or their eares of with his teeth .

Guaz.

Thereby it is seene , that a chylde , though of neuer so good a witte , yet beeing ill broughte vp , prooueth too bad : but I looked you woulde haue tolde , that in the ende hee hadde beaten his Father to make him amendes : or that hee had driuen him out of the house , as the Serpent was by the Irchin : for to giue a childe so greate libertye , is to putte weapons into his hand , whiche often tymes hee vseth agaynste his parentes : but this greate cockering and compassion is proper to the mother , who commonlye bringeth vp her chyldren with more tender affection then discretion . And there are few to bee seene at this daye , whiche , by the example of the Spartane women , haue the heartes to saye to theire children in deliuering them a Tergate , Come no more in my sighte , but eyther with this retourning victoryous from the field , or vppon this , being brought dead out of the fielde , but rather goe about to withstand the honourable thoughtes and enterprises of their children , and woulde haue them both in countenaunce and conditions , like to women .

Annib.

It is a hard matter for a mother to be fond of her children , and wise both together .

Guaz.

But the right loue is to beate and correcte them , when they shall deserue it , and as the Poet sayth , The rod doth not make lesse the mothers loue .

Annib.

If the excesse of loue be to be blamed in the mother , much more is it to be reproued in the father : whose part it is to examine and correct his childrens faultes : assuring himselfe that the only way to spyll them , is to bee too fond and tender ouer them .

Guaz.

But whiche are those fathers , you call more than fathers ?

Annib.

Those which are too cruell to their children , and beate them continually like slaues , for the least fault in the world .

Guaz.

Truly those fathers are mislyked of all men : for that withoute discretion they measure theyr children by themselues , and requyre at their handes a matter impossible , which is , to haue them be old in their youth , not suffering them to inioy in any sort , that liberty whiche is alowed to their age : And in my mynde , they deserue no other name then of Schoolemaisters , for that they cannot manner their children well , vnles they haue a rod in their hande : for if they were right fathers , they would be content that their children should learne of them , to know that the whole drift of humane lawes , is nothing else but to refraine from doing ill , & to vse to do that which is good and honest , which a childe is brought to , rather by loue , than by force : but the authoritie which some ignorant fathers take vppon them , is so great , that without respecting age , place , time , degree , fashion , or any thing , they wyll keepe their children vnder by force , and make them do euery thing contrary to their owne myndes , yea euen to weare their apparell after the fashion of the good men of the time past .

Annib.

It is most certayne , that they do amisse in that , whereby they make their children not to loue them so hartely , and to obay them rather for feare , then affection : besides , they consider not that the beating without measure , and the keeping them in continuall feare , is the cause that a manne cannot iudge to what manner of life they are naturally inclined . Moreouer , it dulleth their wittes , and represseth their naturall vigour , in such sort , that there is no mettall left in them , and by fearing alwayes to fayle in their doinges , they neuer but faile in them , and comming in any company , they know neyther which way to looke , nor what to do . Therefore they ought to leaue their butchery beating , and consider rather that for the lacke of yeeres their chidren cannot haue perfect vnderstanding and experience in things , wherby they are to be borne withal , when they do amisse .

Guaz.

I like those fathers well , who can keepe their children in awe , only with shaking their head at them , or vsing some such like signe : and can only with a word correct them , and make them ashamed of their faulte . But I am perswaded that there are few fathers , that know how to keepe the meane , but that they will eyther bee to rough , or to gentle to their children , whereof as the one driueth them to desperatnesse , so the other bringeth them to dissolutenesse .

Annib.

We must thinke that a childe hath giuen vnt● him a father and a mother , to the end that of the wisdom of the one , and the loue of the other , that Meane which you meane ▪ may be made : and that the seueritie of the father , may bee somwhat mitigated by the lenitie of the mother .

Guaz.

You may in my opinyon yet adde one occasion more of the disagreement between the father and the childe , which is the partiall loue of the father towardes his chyldren .

Annib.

Do you take that to be a fault ?

Guaz.

Do you thinke it reasonable , that hee should imbrace and loue one more than an other ? and that all being of his fleshe and blood , he shoulde cast a merry countenaunce vppon some of them , and a seuere looke vppon other some .

Annib.

Of the sonnets , & other compositions which you haue made , is it well done of you to like some better then other some ? yea and perchaunce those which are worst , best : And be you assured also , that your father loueth not all his children alike , and yet he of you whom he loueth least , cannot iustly complayne of him .

Guaz.

I giue my father no occasion to vse me worse then the rest , and therefore if he should doe it , I should haue iuste cause to complayne of him while I liued .

Annib.

You haue reason , if he vse you yll , mary not though he loue you lesse then he doth some other : for inequalitie of loue is permitted to the father , but not yll vsage .

Guaz.

How meane you that ?

Annib.

A father that is a merchant , hath one sonne that is a scholar , another a souldiour , and an other a merchaunt : of those three it is a great chaunce but he will loue the merchaunt best , for that he seeth him like to him selfe in life and manners : Where in his other sonnes are to beare with him , for that by nature we are ledde to like those thinges , which resemble vs most : mary if he shall not giue them as good alowance for their dyet , apparel , and other necessaries , as he doth to the merchant , they shall haue occasion to complayne of him as vniust .

Guaz.

O how hard a thing is it for the father , after that partiall passion is once entred into his hart , to minister iustice indifferently ?

Annib.

The greater is the wisdome of the father , who preferring the merites of his children before his owne partiall affection maketh his senses yeelde to reason , and sheweth him in deedes alike towardes all : I will not denye , but that the father by his authoritie , ought to distribute his fauoures as he seeth good , to one more , to another lesse , according to the demeanor and doinges of his children : for as by gentle vsage , he incourageth a childe that is well giuen , to doe well , so by harde handling , hee may bring one that is vntoward , to goodnesse : yea , if he haue any child which is quite past grace , without any hope of recouery , he may lawfullye , not only loue him lesse then the rest , but quite cast him out of his fauour : like as Aristippus did by a lewde sonne of his : and being reproued for it by a friende of his , who willed him to consider that his sonne was a collup of his own flesh , and came from his Loynes : he aunswered , That lice , and a great many superfluities come from a mans body , & yet being il , they are to be cast away . But those fathers are gretly to be blamed , who with vniust partialitie , and without any reasonable consideration , vse one childe as legitimate , and the other as a Bastard : whereof it followeth , that he which is so coursely accounted of , doth not only fayle in affection towardes his father , but beginneth to fall to secrete warre with his other brother : whereby the father , whose chiefe office is to establish quiet and concorde amongest his children , shall by his vndiscrete and vniust partialitie , plante amongst them a roote of continuall discorde . * And therefore the Father ought to be well aduised , how he preferreth in good wil one childe before another , and not to doe it vpon euery light occasion : As there are some which will doe it , not for anye fault which is in them , but for some naturall defect : wherein in my iudgement they do much amisse , in making their innocent childe beare the punishment of their own imperfections , who at the time they did beget him , were no doubt possest with some infyrmitie of minde or body . *

Guaz.

I cannot abide the fo●ly of some fathers , who make some one of their children their darling and minion , without seing any towardnesse in him in the world : being not ashamed to let euery man know their fond and causelesse doting .

Annib.

The Ape whiche had two yong ones at a litter , whereof shee loued the one , and cared nothing for the other , was vpon occasion driuen to flie from her denne , and hauing taken that which she loued in her armes , and tied the other at her back , in running , she stumbled agaynst somewhat which made her fall , and agaynste the harde grounde to kill her young one whiche shee hadde in her armes and loued so well , but the other whiche was at her backe , hadde no harme at all : whereby a man may see , that the Father oft tymes doth pennance for his doting and fonde offence , for that for the moste parte those children which are moste made of , fall out the worste : Yea , it often falleth out , that the children of the right side , by reason of their wanton and delicate bringing vp , proue doltes , fooles , and simple sots , whereas contrariwise , those which come in at the backe doore , beeing banished from their fathers house , and driuen to shifte for themselues , doe often times by their owne industrye and trauayle , auaunce themselues to suche estate , that they are in better case then their father and their lawfull brothers , to whom ofte tymes they afoorde ayde and succour in their distresses .

Guaz.

Wee may boldlye say then , that the iniustice of the father , breedeth disagreement betweene his children & him , howsoeuer that vnequall loue doth , which I proposed .

Annib.

Yea hardly , but for that wee made mention of a merchaunt , the father of Doctor●s & scholers , thervpon there commeth in my head an other occasion , which breedeth iars betweene the father and the child , which is , when the father is inferiour in calling to the sonne : as for example , if the father be an ignorant man , or a plaine fellow of the countrey , & the sonne be learned , or a braue courtier , you shal find great difficultie to make these two agree together , for the father , according to his nature , and his calling , giueth his minde to base and vile things , & either knoweth not , or , esteemeth not the highe degree of his sonne : And though he speake nothing● of it , yet hee is ill pleased in his minde , to see his sonne keepe his Grauitie conuenient for his estate , and to be so sumptuous in his Diet and apparell , and hadde rather he woulde conuerte his gayne into Landes , Cattell , or some other commodity . There are other some , who are not so foolish , but they knowe the worthinesse of their Children , and what belongeth to their estate , yet for that they are inferyoure to them , they are greeued in their harts at it , so that they labour alwayes to withstande both in word & deed their preferment . On the other side , you shal see the sonne , eyther for that he seeth his father not to account of him as others doe , or for that he seeth him leade a filthy life , being neuer desirous to come out of the myre , withdraweth his affection from him , and woulde not by his will haue him come at anye time into his sighte , for that hee thinketh he doeth dishonour him , and if hee bee not so wicked to wishe his death , yet at leaste hee is well apayde , when he seeth him for some sicknesse or infirmitie layd vp in some bye corner of the house .

Guaz.

To this purpose I hearde talke the other daye of a wretch , so miserable , that he would neuer agree that his sonne , being a Doctor , should keepe a man to wayte vpon him , so that hee was fayne ( when hee wente abrode ) to retayne a poore man that dwelt by , to follow him in steede of a man : and one morning staying for his man at the gate , to wayte on him to Masse , and being very late , the father bethinking himselfe of his owne miserablenesse , and seeing how hardlye his some was bestead , put on his Cloake , and sayde vnto him , Goe your waye to masse , and I will followe you : thinking that his sonne was suche a foole to accepte his offer , and to shewe himselfe abroade in such shamefull forte .

Annib.

I thinke he offered to wayte vpon his sonne , rather for that he would not giue his poore neighbour his dinner , then for any shame he had of his owne misery , or respect of his sonnes honesty .

Guaz.

Now we are fallen vpon this Example , I woulde gladly know of you , in this difference of degree and calling , which ought to go formost , of the father or the sonne ?

Annib.

This doubt hath been alredy decided by Taurus the Philosopher , who being visited by a Romane President , and by the Father of the sayd President , and being only one chaire set , while they were bringing another , he desired the Father to sit him downe : who answered , that his sonne ought to sit first , for that he was President : but for al that , he requested him still to sit downe , and that he woulde afterwarde shewe which of the two ought to haue the vpper hand . The Father being set , and afterwardes the sonne , he gaue this sentence : That in publique places and affayres , the father being a priuate person , ought to giue place to the sonne , who is appoynted in office , as he who presenteth the maiestye of the Prince , or common wealth : but otherwise in priuate places , and at the assembly and meeting of friends , the publique authoritie must giue place to the fatherly iurisdiction ,

Guaz.

By vertue of this sentence , the father to the Doctour of whom we spake , should that morning , going to masse , haue made his sonne follow him in his long gowne , for that as then he was not in any office , but only a Doctor : whiche would haue been a goodly sight , and haue made euerye one laugh at it , albeit it had been but reason .

Annib.

If this were to be laughed at , the example of Sempronius Gracchus , Consull of Rome , was to be marueyled at : who to keepe his state in publique , meeting on Horsebacke his Father Q. Fab. Maximus , the Proconsull , commaunded his Sergeauntes to goe againste him , and cause him to alight : which he did quickly , liking the better of his sonne , for that he knewe so well to maintaine the maiestie of the Romane Empyre . But to returne to our matter : there is one occasion yet remaining of the disagreement betweene the Father and the childe , whiche is , when the Father will neuer suffer his children to come foorth of their infancy .

Guaz.

How vnderstande you that ?

Annib.

Mary when eyther thorow the authoritie of olde age , or thorow ambition , or couetousnesse , or too good opinion in his own sufficiencie , the father is so desirous of keping his paternall iurisdiction , that though his children bee ariued to mans estate , and be perfectly accomplished euery way yet he will alowe them neither more liuing , nor more liberty then they had when they were children .

Guaz.

I thinke they haue iust cause to bee mal contents , who knowing themselues to be sufficient men , and to be so taken of euery man are neuerthelesse vsed by their father like children : and therefore I cannot blame them greatly , if in stead of louing him , they complaine of death for delaying the execution of that iudgement , which so long before was pronounced agaynst him : To which purpose , I know a gentleman , who hath liued this fourty yeeres , vnder a most rich father , who is so miserable , that he maketh him dispaire , and to say often to his companions that hee is a foole to liue so long , and that it is now high time for him to goe to another world : adding , that his liuing will do him no good when it falleth into his handes , for that , by course of nature , he shall be constrained to forgoe it againe .

Annib.

A certayne countrey fellowe vsed to say , that he gat by his labour euery day fiue loaues of bread : and being asked how he distributed them , answered in this sort , One I keepe for my selfe , another I throw away , another I pay home , and the other two I lend foorth : being requested to expounde his riddle , he sayd , I take one for my selfe , I call away another , in giuing it to my stepmother , I restore home one to my father , and two I lend to my children . By this example , more noble then rustike , both children ought to learn to be louing and gratefull to their father , and fathers to be liberall to their children , remembring , that in their age and necessity , that which they haue lent vnto their children , shall be restored by their children : wherto the fathers , we but now spake of , haue had no regard : and a man may well say , that they are doating old , that they are become children agayn , and quite voyd of iudgement .

Guaz.

If that come by the fault of age , I will not say that such men were wel worthy to dwell amongest the Caspians , who when the father is arriued to the age of threescore and ten , kill him presently and giue him to beastes to eat : but I wyll say , that they ought to acknowledge their insufficiency and want of iudgement , and to referre the ordering of their house and liuing to their chyldren , who are of discretion to deale in suche waighty matters . If couetousnesse bee the cause of it , they ought to consider that it is a shamefull thing in olde folke , of all others : for there is nothing more absurde , or without reason , then for a man to make greate prouision for his iourney , when hee is almoste at hys iourneyes ende : so that if they haue heaped vp their wealth for themselues , why a little of it will serue their turnes , but if they haue trauayled for their children , it is meets they shoulde lette them haue it , so soone as they are of dyscretion to knowe how to vse it . If the 〈◊〉 growe of ambition , the poore soules oughte to take a patterne , by Princes & rulers , who seeing their children fit to gouerne the people , gladly resigne vnto them their estates , realmes and Empyres : whereof wee haue manye examples . If they presume too muche of themselues , let them learne to knowe , that chyldren now adayes are borne wyse . And as menne lyue not so long in these dayes , as they did in tymes past , so they grow to perfection sooner now then they did heretofore .

Annib.

It is harde for these olde folke , to take ●ny profite by these good admonitions , for that their vyces by length of tyme , haue taken too deepe roote in them to bee pulled vp : yet we will not cease to aduise the father ( if hee render the well doing and aduauncemente of his childe ) to allowe hym wyth discretion some libertye in matters of the house , suffering him somtime to inuite , to welcome , and make his companions good cheeres to giue intertainment to strangers , and as occasion shall serue , to vse the goodes of the house to serue his turne : but aboue all thinges he must both by example & by admonition , keepe from entring into his hart , & vnsatiable couetousnes ; which maketh men wicked and vniust , or at least neuer suffereth them to liue in ●est & quiet , & especially the father whiche is a gentleman , who ought to haue in his minde that king , who comming into his sonnes lodgeing , and seing there many peeces of plate , whiche hee before had giuen him , sayd vnto him , I see well thou hast no princely minde with thee , seing of so many thinges which I gaue thee , thou hast yet made thee neuer a freind : so that the father ought to stirre vp his sonne to liberall and gentlemanly deedes : mary yet so that now and then ( if he bee not otherwise affayred ) hee learne to play the good husbande , and see to thinges about home : whereby he shall be able to conserue and augment his estate , and keepe himselfe from falling into decaye : hereof will rise at the least three good effectes . The first is the loue of the sonne , who seing his father withdrawe hym selfe by little and little , from the gouernment of the house , to the intent to put him in his roome , receiueth thereby wonderfull contentment , thinketh himselfe in his minde much bound vnto him , and not only honoureth him , but wisheth him long to liue on earth . The second , is the commodity of the sonne , who by this meanes after his fathers death , shall haue no neede to seeke counsayle and ayd at his freindes and kynsfolkes handes , nor to put himselfe to the discretion of his seruantes , for the ordering of his house , hauing by the goodnesse and foresight of his father , all thinges long before in his owne hands : so that the gouermnent of his house , shal not to be straunge or troublesome vnto him , as it is to many when they haue lost their father . The third , is the sweet rest and contentment , which the father inioieth in his old yeeres , both for that he feeleth himselfe rid of all incombrance & vexation , and besides seeth his sonne by his example gouerne his house orderly . For my part I count it the greatest felicity in the world , for a man to haue about him a number of goodly children , whiche are growne to perfection , whom hee may well terme the lyght of his eyes * and the staffe of his age : * and I marueile nothing , that the most prudent dame Cornelia shewed to her neighbour , that asked for her chaines & iewels , her learned and vertuous children : and methinkes it must needes be a greater comfort to the father , to see a proofe of his childe , and how discreetly he can dispose of his liuing , and order his househould , then to doe it himselfe : now when the father shall be arriued to the Hauen of such happinesse , and consolation , methinkes he may ioyfully looke for the last houre of his life , and dye most contentedly .

Guaz.

It is ( no question ) far better to make place for their children of their owne accord , then to stay till they must needes do it , spite of their teeth . Like as Ptolomei did , who gaue the Realme of Aegipt to his sonne , saying , that a Realme was nothing so honourable nor acceptable a thing , as to bee the father of a King : whiche thing also aboue all his other actes increased the immortall glory of Charles the fift .

Annib.

Albeit in holy Scripture it be written , Giue no authority ouer thee , neither to thy sonne , neither to a woman , nor to a brother , nor a friend , and , giue not away thy liuing to another while thou art aliue , least thou afterwardes repent it : yet there haue been in time past , and are at this day , many wise fathers , which depart both with authoritye and liuing to their children , and yet incurre no inconuenience by it , mary they doe it in suche sorte , that they neyther bring themselues into subiection to them , nor into suche case , that they are not able to lyue without them . * For the inheritance belonging by right vnto the childe , when he shall see the father keepe it wholy to himself , he doth not only desire to obtaine it , but seeketh to recouer it ( as it were ) as his due . And when he is driuen to stay for it vntill his father be dead , he maketh his account he hath it at death his hand , not at his fathers hand , & neuer thanketh him for it .

Guaz.

All the occasions which you haue hytherto rehersed , of the disagreement betweene the father and the children , arise of the fault of the father : now it were well we shoulde see what occasions come by the childes fault .

Annib.

When the father shall deale in such sort , that on his part none of those occasions we haue spoken of bee giuen , I thinke the child shall haue no cause to be at variance with him : and this saying shal haue place , that the sonne for the most part is like vnto the father : & this other also , that the daughter commonly followeth the steppes of the mother : but for that there are some children which are vntoward inough without any fault of the father , I thinke good that we briefly set downe to the childe , a fourme of conuersation with his father , so that on his part there may be no occasion of disorder or disagreement giuen .

Guaz.

Though by the discourse already made , I haue partly learned , how the father ought to behaue himself towards the childe : yet I would gladly haue you briefly gather together the cheife points belonging to the father , & after to discend to the duties of the childe , as you haue now made offer to doe .

Annib.

I wil do so : & first I giue the father to vnderstand , that there is nothing in this worlde wherein there ought more care and diligence to be bestowed , then in the nurture and education of children , for thereof proceedeth for the most part , the maintenance or the decay of houses : That he begin betime to furnish their tender mindes with the feare and knowledge of God , of iustice , and truth , and with vertue , & good conditions , in such sort , that they learne to liue as if they were stil at the point to dye : That he indeuour to keepe them in obedience , rather by loue , then by feare , and to cause them to do well , rather of their owne accord , then by others inforcement , for it is vnseemely for one that is free , to liue in bondage , neither is feare any good keeper of vertue : That in teaching them , he rather dally with them , then terrifie them , for no art or dysciplyne stycketh in the mynde firmely , whiche is driuen into it forcibly : That howe forwarde soeuer they be , yet , that he cease not to incourage and pricke them forwarde , knowing that there is no horse but needeth the spurre : That he suffer them not to be idle , but to inure them to labour , whereby they may be able to indure labour , as Milo was able to carry a bull , bicause he vsed to carry hym a calfe : That he enter not into rages with his children , for a good father vseth wisdome in steade of anger , and awardeth a smal punishment , to a great fault , and yet is not so foolishe pitifull altogether to pardon it : knowing that as by sparing the rod he may seeme to hate his childe , so by wearing it the much , he may abate his courage , and make him dull and desperate : That hee prouide them of good maysters , and gouernoures , continually to attend them , for young children must be propped vp like yong trees , least the tempest of vices either breake them , or bowe them crooked : That hee suffer them not in any wyse to haunt the company of seruantes and of the base sort , of whom they will get suche corrupt speeches and naughty conditiones , as they will neuer after forget : That he bee carefull to marke in their childehood to what kynde of life they are naturally inclined , that he may diligently sette them to it , for an vntoward beginning , hath euer an vnlucky ending : That he teach them to gouern themselues with the bridle & the spur , that is , with shame in dishonest thinges , and desire of glory in good thinges : That without iust occasion he vse no partialitie amongst his children , vnles he be willing to set them together by the eares : That in all his doings he shew himselfe graue and modest , and by doing well himselfe , giue his children an example to do the like , remembring how shamefull a thing it is , that he should be defiled with vyce , of whom others should take example of vertue : That in his old age , when his sonnes are men growne , through couetousnes he withhold not from them reasonable stipends to liue by , but deale so with them , that they may thinke they inioye their patrimony , no lesse in his life time , then if he were dead , otherwise in stead of honouring him , they wil wish him buried : Finally , that he be so carefull ouer his children , that at his death , he feele not his conscience charged , in hauing to make accounte for his negligence in their behalfe : perswading himselfe , that amongest all the abuses of the world ( resited by an excellent authour in this sort , A wise manne without workes , an old man without religion , a yong man without obedience , a rich man without charity , a woman without honesty , a maister without vertue , a Christian contentious , a poore man proud , a King vniust ) there is none worse then a negligent father . And therefore being mou●e by nature , pricked in conscience , and bound in honour and honesty to cast a care for his children , let hym not in 〈◊〉 wise cast of that care , but follow the example of good Aeneas , His sonne Ascanius was his only care .

Guaz.

I pray you now that for your greater ease , you wil likewise breifely comprehend the duty of the child .

Annib.

If the childe consider wel the great and extreame loue of the father towardes him , there shoulde neede no fourme of conuersation to be prescribed vnto him , for that consideration would containe him in his duty , and make him conforme himselfe to the will and pleasure of his father , in all thinges . I could bring many examples of pittifull fathers , who vpon some mishap befallen to their children haue shewed their excessiue loue , eyther by voluntary death , or by some other dolorous effect● but let vs here only consider the greife of Kyng Dauid , who at the death of his sonne Absolon , was vanquished of his affections ( whiche in all other accidentes he vsed to maister ) that shedding teares aboundantly by the greife which he felt , he was driuen to breake out into these complaintes : My sonne Absolon , Absolon my sonne , who wil giue me leaue to dy for thee . Thus sorowfull was he for the death of his sonne , notwithstanding this his sonne had before slaine his other sonne Amon , and had done hym a thousand outrages , yea & finally conspired against him and his Realme : but for the children haue no such regard to this tender loue of their parents , as they ought to haue , doing as you would haue me , I say briefly that they ought to know that the first law of nature , is to honour the father & the mother : & that the Spartanes vsed to do reuerence to their elders , to the ende that being accustomed to reuerence those , whom they had nothing to do withal , they might haue their parents in the more honour & reuerence . If the Panims obserued the law so inuiolably , much more ought Christians to keepe it , who haue receiued it out of Gods owne mouth : who giueth his blessing , & promiseth the reward of long life to those that honour their father & mother , that no child should be so graceles & grateles , amongste infinit other , to forget these three 〈◊〉 receiued of the father , to wit , his being , his nourishing , and his instructing : for euery one of those is sufficient to perswade them , that next vnto God , there is nothing more to bee honoured then the Father and mother . If the father bee churlish and curst vnto them , let the manifold benefites receyued of him , counteruayle that crueltye , and continue them in their duetye , by the example of the young man● , who , as one cast in his teeth that his Father spake ill of him , aunswered , That he would not do it , if he had not cause : Lette them take heede of molesting their parentes any waye , or contending with them , but to ouercome them with patience , for they shall be sure neuer to fynde surer friende then their father , and they must alwayes carry in their mindes , that he which stubbornly striueth with his father , prouoketh the wrath of God against him , so that hee shall neither passe away his life quietly , nor yet make his end honestly : let them so behaue themselues , that their father haue no cause to curse them , & wish ill of them , as Oedipus did to his Children , for it is a thing most certayne , that God heareth the prayers of the Father against his children : let them not think by any deede or seruice , to be able to require their Fathers goodnesse towards them , neither feare to be found flatterers , for any praise they can giue him or for any kindnesse they can shew him , for when they haue done their duetye , to the vttermost they can yet shall they not haue done al which they should ▪ Lastly ▪ let them stick to their parentes , in all troubles and aduersitye , assuring themselues , that they which shall abandon their parentes , shall be forsaken of God , & that is the greatest offence that may be committed .

Guaz.

A man may gather by your most godly admonitions , that the wise Salomon was not to be found fault withal , who being demaunded why he made no law against murtherers of their parentes , answered : That he thought no man ( how wicked so euer he were ) would ouer commit any suche monstrous impiety . Haue you any more to say , touching the conuersation betweene the Father and the sonne ?

Annib.

Nothing else , but that he shall haue the same measure made him by his children , as he shall meate to his Father : like as there was a Father , who was driuen out of his owne house by his sonne , and was fayne to take vp his lodging in the spittle house , and seeing his sonne one day go by the doore , prayed him , for charitie sake , at leaste , to sende him a payre of sheetes to lye in . The sonne , mooued with his Fathers request , was no sooner come home , but he commaunded one of his sonnes to carry a payre of sheetes to the Hospitall to his Grandfather : but the childe deliuered but one of them , which his Father blaming him for at his returne , he aunswered , I will keepe the other for you , when in your olde age you shall go to the Hospitall , as my Graundfather now doth . Whereby we maye learne that our Children will deale with vs , as we deale with our parents . And this shall serue to cloase vp our discourse , touching this conuersation .

Guaz.

I shall thinke your discourse more perfect , if it shal please you to make some perticuler mention of Daughters : for that the father is to vse himself otherwise towards them , then toward his sonnes .

Annib.

I feare me , I cannot satisfie you in that point , for that at this day , the manner of bringing them vp , is so different , I say not of one countrey from another , but of one Countye , yea , and of one Citie , that a man canne set downe no certaine determinate rule of it : for some fathers will not suffer their Daughters to set their foote foorth of doores , not past once or twise in the yeere , at some solemne feasts : some will allow them , not only to keepe company with their friendes and kinsfolke at home in the house , but also to visite their friendes abrode , and to be present at banquets & meeting of friends : some will haue them taught to write and reade , and to haue skill in Poetry , musicke , and painting : others will haue them learne nothing but to spinne with the dis●affe , and gouerne the house : do you now thinke it possible to set down one law which shall be agreeable to all these diuersities .

Guaz.

I remember I haue read of a good wise Paynter , who hauing to draw the singuler bewties of Hellene , assembled together a company of the fayrest women he coulde get , and taking of euery one of them that parte which was most excellent in them , he reduced al those bewties into the shape of Hellen , so I would haue you if euerye one of those fashions by you rehearsed , like you not of it selfe , by the pensil of your iudgement to draw foorth those partes out of euery of those customes , whiche like you best , and thereof to compose the fourme and manners of a perfect virgine .

Annib.

I had rather you would perswade me to flie , rather then follow the example of the painter , for whereas hee drew Helene , I thinke I should doe better to represent Lucrece or Virginia .

Guaz.

You haue taken me at a vauntage , but I woulde haue you aunswere me , according to the simple meaning of my wordes .

Annib.

Though I doe so , I must not follow the painter , for that his painting tended only to one ende , but Fathers doe not so in the bringing vp of their Daughters : and yet perchaunce euery one of those diuersittes is commendable , if it be well vnderstoode .

Guaz.

I see not how those extremities can be commendable : for not to suffer a mayde to go abrode but once or twise in the yeare , and to keepe her inclosed like a holy relique , is the way to make her become foolish , fearefull , and oute of countenaunce in company , and more easie to bee caughte in a net : for being not accustomed to see the sunne , so soone as she sets her foote forth of the house , her eyes dazell with the least beams therof , and down she falleth backward . Now the other , which goeth abrode euery day with her mother , and haunteth feasts and banquets , melteth away like wax in the fyre : and driuing by little and little , the maidenly modestye out of her lookes & gestures , there appeareth in her licentious and lasciuious behauiour , so that she is taken rather for a mother , then a maid : & if there come no worse of it , the mother ought to assure her self of this at least , that as some folk pressed by pouerty and neede , bring into the publique place the moueable goods of their house , and sel them for lesse then they are worth , so the mother bringing her daughter so oft abrode into publique places , maketh her therby lesse prised , & worse bestowed , than otherwise she might be . I say nothing of those which are taught in their chambers , to read , to sing , & to make verses , & wil neuer come down into the kitchin , but I wil leaue that charge to the poore husbands , whose house goeth to decay , & oft times honour too , & al for hauing so learned a wife : Then if you cast your eyes vpon one of those whiche can doe nothing but spin and sow , you shal see in attire , in talk , in behauiour , the very figure of a milkmaid of the countrey , who will haue as good a grace amongest other women , as a Satyre would haue amongst the Nymphes . Wherfore I should think it good , that out of euery one you should take the best part , & make therof one perfect one , according to your fancy .

Annib.

I will do it in few words : replying vnto you , that all those different maners are commendable , when they tend to a commendable end . It behoueth then , discreet fathers , who are to bestow their daughters , to measure first their degree , and disposition , and then to dispose of them accordingly : And if they thinke them fit to enter into religion , the mother , who ought to haue cheefe charge of them , must seeke to wayne them from al worldly vanities , & to inure them to such sinceritie of thoughts , and purity of life , that the vow which they shall make aboue the possibility of nature , and contrarye to the liberty allowed to mankinde , may not be so broken as it is daylye , and that that estate maye not bee polluted with whoredome and other fylthinesse , as it hath been by Rhea , that Romane vestall virgine , and diuers other Romish votaries , synce her time . If they meane to bestowe them in Mariage , the father must consider of what calling , and of what countrey his sonne in law is like to bee , and so to frame his daughter accordingly : As if he purpose to marry her into a countrey where the wiues are inioyned to a strict life , and mued vp by their husbandes like haukes , for feare least they should stoupe at some pray which they should not , then it behoueth the father to abridge her of liberty , to kepe her within dores , & to accustome her to such a hard & solitary life , that it may not seeme strange or greeuous vnto her , when her husbande shall bynde her to the like . Contrary , if she bee to bee married into a more free countrey , such as Piemont is , or our Montferrat , the father must somewhat slake the bridle hand , and giue her more liberty , that she may be fit for that life which the wiues there leade , and not taken for a foole and a clowne .

Guaz.

The father hath not alwayes his sonne in lawe in his sleeue , mariages ( as they say ) are made in heauen , and are guided by destiny : so that the father may bee tenne yeeres in bruyng a matter , whiche in a moment he may bee driuen to chaunge .

Annib.

You haue preuented me , I thought to haue sayd as much : And therefore I thinke that the father being in no certaynetye for the marriage , ought in this doubt to carry a heauy hand , rather than a light , on the bridle : For it is much more easy to let loose the raines afterwarde , than to take them vp , being once fallen on the necke .

Guaz.

Seing you are fallen vppon this poynte of restrayning of liberty , I cannot be restrayned from speaking of the abuse of this Cytie , where a manne shall see nothing else all the day long , but women in the streetes , which go from house to house , visityng some of courtesie , and other some ( who before haue vysited them ) of duty , though without occasion : not by reason of some mariage , or of some freindes death , but ( as I haue heard ) if some one haue had but a fit of an ague , or haue kept her chamber for a few dayes , all the women in the towne runne thyther of a ranke , as it were in procession .

Annib.

The chaunces of these visitations in deed are so often , and so many , that they spend six dayes of the weeke in them : in so much , that you shall heare some of them complayne that they haue scarce leysure on the saterday , to washe their head : but I will say thus muche , that they are worthy of excuse , yea , and of prayse , if they do it of charity , and not of purpose to shew themselues in their brauery , and to iet vp and downe from this place to that , to make report and ieastes of the faults of other houses : it is most certayne that the Gentlewomen of Mantua which are in this citie , mocking , or at least maruayling at that fashion , yet because they will not seeme to be il brought vp , they doe nothing but runne and trot vp and downe , framing themselues to the vsage of our Countrey women .

Guaz.

If that custome were to be allowed , it were good also , for the vniuersal benefit , to bring in another custome , that while the wyues go gossipping aboute , the husbandes should keepe home to sow and spin , and to see to other things about the house , in their absence .

Annib.

I thinke good that we let the wiues walke abrode at their pleasure , and that we goe home to the daughters : whom it is needefull to instruct in thinges meete to gette the fauoure of their Mistresse , if the father meane to set them to the court to the seruice of some Princesse , so that it behoueth them to learne to reade , to write , to discourse , to sing , to play on Instruments , to daunce , and to be able to perfourme all that which belongeth to a Courtier to doe : As that Venetian Lady coulde , who was commended , for that she knew how to vse in steede of wool a booke , in steede of a spindle , a penne , in steede of sowing , inditing , thinges whiche happen at this daye to few women , and yet were common to manye in times past : for I am sure , I haue seene the role of more then a thousande , who haue been excellently seene in Diuinitie , in Philosophy , in Phisick , in Musick , in painting , and in all Sciences .

Guaz.

I sawe about the Frenche Queene certayn meane Gentlewomen , enter into such credit , onely by some one of those good partes by you rehearsed , that they are now come to be maryed to the cheefe Gentlemen in Fraunce , without any peny giuen them in dowrye by their father : but a priuate Gentleman hath no neede in his house of singing or daunsing .

Annib.

You say well , and therefore if the Father bee not like to bestowe his daughter 〈◊〉 some man of great calling , hee ought to practise her rather in spinning on the wheele , then in playing on instruments .

Guaz.

And how thinke you of the daughters not onlye of Gentlemen , but of Merchants and artificers , which learn to write and reade ?

Annib.

Seing these things are at the least commodious , if they be not altogether necessary , I do not mislike them , so that they be well imployed .

Guaz.

I would thinke you had reason , if the women of Italy did follow sutes in law , and frequented the houses of Iudges and Aduocates , to make them priuye to their case , or in Merchandise kept the bookes of account , as diuerse women in Fraunce doe : but in teaching our women to write and reade , we doe but giue them occasion to turne ouer the hundred Nouelles of Boccace , and to write amorous and lasciuious letters .

Annib.

We giue them also occasion to reade the liues of Saints , to keepe the accountes of the house , & . to write their minds to their absent husbands , without disclosing their secretes to anye Secretary : besydes , you maye assure your selfe , that those women whiche cannot write , nor make loue by Letters , will doe it , if they bee disposed , by wordes , yea , and if their tongue shoulde fayle them , they woulde fall to it by signes : but to ende this matter , I conclude touching Daughters , that in such diuersities as are vsed at this day in their education , I canne giue no fitter aduertisemente then this , that the Fathers bestow all their studye and industrye to bring them vp chaste , as well in bodye as in mynde , for a man wayeth it not much to haue the flesh vnspotted , if the thought bee defyled : And therefore it is needefull to put into their hartes Godlye imaginations , that from their inwarde puritye , there may shine outwardlye in their face and countenaunce , the brighte beames of modestye . And for that bewtye is a frayle and daungerous thing , those whiche are bewtifull haue so muche the more neede of that vertue , to keepe their bewtye vnblemished , for bewtye in an vnchaste woman , serueth to no more purpose , then a Golde Ring in a Swines , Snoute , and to make it shorte , they muste vnderstande that as the Poet sayth : A woman voyd of honesty , can make no brags of bewty .

Guaz.

Before you passe to the conuersation betweene Brothers , I woulde gladlye haue you sette downe the difference which ought to be betweene sonnes and Daughters in conuersation .

Annib.

I know not whether in tossing ouer your bookes , you haue lighte vppon that place where Cicero giueth a nippe to his Daughter and his sonne in Lawe , both at once .

Guaz.

I doe not know that I haue read it , and if I haue , I haue forgotten it .

Annib.

His sonne in law was so delicate of nature , that in his gate he vsed a slowe and mincing pace , like a woman : his Daughter on the other syde , ●iryd out lustilye like a man , whiche her Father seeing , fayde merrilye vnto her , Daughter , goe as your Husbande doth : which is to be vnderstoode , not only of going , but of all other doinges , wherein it is an vndecent thing for a woman to resemble a man , or a man a woman . And therefore a Mayde oughte to frame ●er behauyour in such sorte , that aboue all thinges shee shewe both inwardlye and outwardly , that maydenlye modestye which is proper to maydes : for it is a monstrous and naughtye thing , to see a young Gyrle vse suche libertye and boldenesse in her Gesture , lookes , and talke , as is proper to men : and therefore lette maydes learne in all their behauioure to expresse that modesty , which is so seemely for their estate , assuring themselues , that though they be furnished with al other bewties , graces , and vertues of the world , yet if that bright sun shine not in them . all the other as starres borrowing light of that , will make no shewe at all . And as Goldesmiths sometime couer their ware and iewels with a Glasse , to make them shewe the better , so a mayde vnder the vayle of modesty , ought to incloase all her other perfections , to increase the brightnesse of them , and the more forcibly to drawe the eyes and the hartes of others , to haue her in admiration . On the other side , it is the worst sighte that may bee , to see sonnes , who by their womanly gestures and countenaunce , make men doubt whether they are males or Females : which maketh mee returne to say , that the father vnderstandeth it ill , who with too greate rigour maketh his sonne as fearefull as a Cony : whereby , comming before his betters , he sheweth that he hath no tongue in his mouth , or else he speaketh and aunswereth so foolishly , that he maketh himselfe to be laughed at : by reason ▪ whereof , hee will not willingly come in any company , but hideth himselfe , and according to the saying of the Poet : In thickets he him shrowds , as deere pursued with hounds .

Guaz.

In my iudgement , the Frenche men in that poynt vse great discretion : who in their childrens infancye , begin to embolden them before their betters , and to make them talk with them : whereby they come to haue a good audacitie , and to be resolute in their behauiour : neyther are they any more abashed at the presence of the King himselfe , then of their equals .

Annib.

That boldnesse is not too be found in many Italians , for I haue knowen of them many excellent and worthy men , who comming before princes , haue been so astonish●● , and so timerous , that their coolour hath chaunged , the 〈◊〉 hath runne downe their face , their voice hath trembled , their body hath quiuered , and their wordes haue come out so foolishly , that they haue playnely shewed in what troublesome taking they haue been in : And though wise men like well of it , and take it for a token of a good nature , yea , and in respect therof beare them the greater affection , yet oftentimes such perturbations hinder a man much , and are mockt at , as vnmeete for men . And thereof we may gather the great wrong that fathers , mothers , and nurces , doe to yong children , when they will make it a sport to put their children in feare with tales of Robin good fellow , and such like , whereby they offende God , and make their children fearefull and dastardlye . It behooueth vs therefore to make our children bolde , and to vse them at the beginning to withstande those things which breed any such fearfulnesse in them : otherwise the prouerbe will be verified in them , That the wolfe is cruell to the gentle dogge : wherefore we ought to make them take example of the fox , who at the first sight of the Lion , was at his wits end for feare , but seeing him againe , he began to feare him but a little , and at length came before him very boldly . And therefore we will conclude , that boldnesse is good in all thinges , and that nothing is well done , which is doubtfully and fearefully done .

Guaz.

If it were euer time to set a good face on the matter , and to bee audacious , it is no doubt now : for that this great respect and modesty in deedes , is thought fitter for men of the Church , then for courtiers : and though it be acceptable to those towardes whome it is vsed , yet ( as you say ) it is preiudiciall to those who shall vse it : whereas contrariwyse he that is bold in company ( so that it be with dyscretion ) is more esteemed , and maketh himselfe place in all places , so that neither the preceptes of Cato , nor the rules of the Philosophers do now dayes stand vs in more steede then you say for .

Annib.

I will not say that they are to be contemned , but I say that in thinges pertayning to manners and behauiour ( so long as they are not repugnant to honesty ) we ought to frame our selues to the fashions of the countryes & tymes we liue in : making such answere to those obseruers of antiquity , as was made to Politian : who meeting a frend of his going a great pace in the streat , stayed him by the lap of his cloake , aduising him to go more softly : for that Aristotle sayth , A slow pace is a signe of grauity , who staying and looking him in the face , answered , I merueile of you , if Aristotle had had but halfe the businesse that I haue , hee woulde haue runne styll , and yet he would not haue dispatched the third part of them : we will say then to end this matter , that seeing neither men ought to be Sardanapales , nor women Amazones , the charge of the father is , to see that in any wise , there be a difference in conuersation betweene the sonne & the daughter , he in audacity , and shee in modesty .

Guaz.

Now I thinke it not amisse , that you prescribe to widowes a fourme of conuersation .

Annib.

If wee shall bring wydowes into company , how shal they be wydowes ? yet we wil propose vnto them , either that conuersation of a second husband , or else a solitary life meete for widows , & if we shal say any thing touching this master , let vs content our selues to shew that the estate of widowes , is of all others most vnfortunate : for not only those whiche liue licentiously , but euen the wisest & the honestest of them , serue for a marke for ill tongues to shoote at , & it seemeth that the more they couer their face & their eyes with their maskes , the more busily men labour to discouer in them some fa●●tes . Wherefore if they will exempt themselues from such iniuries , they must take heed ( the yong ones especially ) eyther in talke , countenance , apparell , or behauiour , to giue the least suspition of vanity that may be : and if reasonable occasion inforceth them not , they ought not to come in any company , but to keepe them both in name & in deed honest : they ought aboue all thinges to banish idlenesse and ease , and to apply themselues continually to some commendable exercise , remembring this saying , That a wyddowe lyuing in voluptuousnesse is dead , * and laying before them the example of the renowned widowe Iudith , whom thoughe her great riches , her young yeeres , and her singuler bewty , perswaded to marry agayne : yet shee was content to preferre her wyddowhood before wedlocke , her wollen garments , before gorgeous apparell , abstinency before gluttony , watching before sleeping , praying before loytring , and armed with these weapons , she cut of the head of Holofe●●es , that is , the diuel * .

Guaz.

I looke now that according to the order of your deuision , you speake of the conuersation betweene brothers .

Annib.

You will then that I shall expres●● speake of that , which is necessarily insp●yed 〈◊〉 that whiche I haue already spoken for if the father vse such eat● in the education of his children , & the children such diligence in folowing the instructions of the Father as we haue aduised them to doe , it is n●t possible but that the brothers should liue in vnity & amity , and gouerne themselues together in one minde and consent , and therefore we haue no need to speake much of it .

Guaz.

If you consider the sieldome agreement ▪ & the often contentions betweene brothers , you shall want us matter to speake of , if you want no time to speake in .

Annib.

As it troubleth the Phisition most to finde out the cause of the disease , whiche once being found , hee soone findeth a medecine to cure it : so according to our custome we must first haue recourse to the occasions which breed this discord amongest brothers , & those once known , we shal qui●ly find a remedy for it .

Guaz.

It is needfull that wee seeke out the causes of it , for that the effects thereof are soo horrible & wonderfull ▪ For in my fancy , the rage between sauage beasts is not so great , as the hate and ●ancour between brothers liuing in dissention .

Annib.

For proofe of your opinion ▪ it is sayd , that the ●●mity between E●eocles & Pol●●ces was so great , that their bodyes be●ng burnt together , the flames were ●eene most miraculously to part one from another : shewing plainly , that death was not able to take vp their controuersies , or set an end to their 〈◊〉 hatred .

Guaz.

I knew in Fraunce two brothers , Italians , of great valour and prowesse , both men at armes , and in pay with the King : who , vppon a very small occasion , fell out in such sort , that they not only left lying togeather in one lodgeing , as they had ●ane 〈◊〉 the spare of tenne yeeres before , but also talking together , and saluting one another : yea their hatred did fester in their hartes in suche sorte , that if any vppon good will wente aboute to make them freinds , assoone dealing wyth one , assoone with another , hee got nothing by it , but theyr ill wyll . At that same tyme , the Count Hercules S●rozze ▪ Ambassadour of Mantua , kept house at Paris , where to mayntayne hys degree , and of hys owne bountifull nature , he gaue entertainment to gentlmen of all countryes , but hee was most of all visited by Italian men at armes , of whom , a man shoulde see somtymes at his tay●● to the number of tenne : so that he seemed to be thei● Captayne . Thyther often resorted the one or the other of those brothers , wherevpon Easter day approching , this Erle thought in these dayes of penitence , he should be able to bring them to confesse theyr fault , to reconcile themselues one to another , and to liue brotherly together , and beginning to trie the mynde of the younger brother , in shewing hym , that hee ought to humble hym selfe to his elder brother , hee found hys hart so hardened , that hee would relent nothing at all . Afterwardes he addressed hymselfe to the other , and went about by many pleasant deuises to make him vnderstand , that it was his parte being elder and dyscreeter , to supplye the default of his brother , which hee interpreted so wronglye , that he sayd to the Count , he vnderstood by the halfe word , what the whole men● , and that he was content , to forbeare his house , to the end that those who were so far in his bokes , might haue free accesse vnto it . To be short all his affaultes were in vaine , as if they had been made against an inuincible for t : and the best composition which he could bring him to , was that he was content in respect of him , to bee friendes with his brother , but he would afterwardes kyll him if he could : whiche hee failed to do , for that within few daies after , in that ill mynde he was in , he was slayne at the battayle at S. Quinten .

Annib.

He thought to shew the Count some curtes●e , in deferring the death of his brother so long . And trulye it is a desperate cure , to go about to quenche the fire of discord , when it is once kindled in the hartes of two Brothers : whyche maketh mee muche muse howe it shoulde bee so , being a thinge so farre from all reason .

Guaz.

But I thinke it rather a reasonable thing , that 〈◊〉 man shoulde finde himselfe most greeued with him , whiche ought least to greeue him .

Annib.

And I thinke it reasonable , that a man shoulde be least offended with him , who ought to be most bolde with him .

Guaz.

Knowe you not that where is great loue , from thence proceedeth great hate ?

Annib.

Know you not , that where is great loue , there ought also to be great patience ?

Guaz.

You see yet by experience , effects contrary therto .

Annib.

Brothers are in deed oft times at discord , for that they were neuer at accord : but brothers which from their infancy haue liued in loue together , wil put vp any iniury or displeasure , rather then they wil fall out among themselues .

Guaz.

You meane then , that the cause why brothers fall out , is for lacke of loue .

Annib.

If I should set downe that , for that cause , I should be counted as very a foole as he , who being askt , why the dogge folowed his maister , answered , for that his maister went before : & you might say that , according to the prouerbe , I went about to fil your mouth , with an empty spoone : That is , to seeme to teach , & not to teach . Wherefore if you will haue me come to the right occasions of this discord , I say , I haue noted the two chiefe causes therof : the one , by the fault of the fathers , the other , by the fault of the brothers . Touching the discord growing by the fathers fault , we haue spoken sufficiently of it already : For the other , it happeneth when brothers take more care for the partes , then for the whole body . I meane by the body , all the brothers together , & by the partes , eache one of them : for that brothers stand vs in the like stead as our eyes , hands , & feete do . Yea if we consider the matter thorowly , we shall finde that brothers are framed more fitly for the mutuall ayd one of another , then the partes of our bodye are : for one hande , can but helpe the other hand which is present , and one foote the other foote which is hard by it , but the mutuall aid of brothers stretcheth farther : for being far distant one from another , they cease not to succour & assist one another . If then brothers , according to their nature , were cheeflye addicted to the conuersation of this body , without casting their onlye care for their owne peculier parte , there is no doubt of their brotherly loue , and good agreement together .

Guaz.

Indeed that naughty passion of bearing our selues to great affection , wil not suffer vs to loue others as we ought to do , though they be neuer so nere vnto vs .

Annib.

It is true : and that is the cause there are so few brothers , which will preferre the common honoure and profite of them all , before theyr owne partyculer aduauncement , and that we daily see thinges common , commonly neglected , whereof for the most part , groweth the decay of houses : for by the diuision of goodes , the forces of brothers are weakened , and by the diuision of hartes , they come somtymes to receiue iniuries , which euery one by himselfe hath his handes full to repulse . Which that wise Kyng shewed manifestly , who by the bundell of roddes , gaue his children to vnderstande , howe inuyncible theyr force was , so long as they held together . Wherfore it is requisite , that aboue all thinges , brothers lay before them the common honour and profite , and that all of them both in deedes and in counsaile , bee carefull for the conseruation of the honoure of their house : and let no one of them perswade himselfe by his sufficiency to supply the defects of the other , and to carye away all the honour and credite from them .

Guaz.

Soft I pray you , so long as I shall liue vertuously & well , do you thinke my honour any thing impaired , though some of my brothers liue ill ?

Annib.

Your particuler honour shall be nothing diminyshed , but the common honour of your house shall , wherein you haue part .

Guaz.

And why ? shall not my commendable behauiour , counteruaile their lewd demeanor ?

Annib.

Howsoeuer it counteruaile it , it cannot wype away the dishonour , which your house sustaineth by it : which receiueth as much shame by their ill doing , as honor by your well doing . And therefore they are greatly to blame , which take not as greate care of theyr Brothers as of themselues : for the brothers being , as we haue sayd , members of one body , any one of them cannot be stayned , but the whole bodye will be spotted : and thervpon it is sayd , That the nose cannot bee cut without bloodying the mouth . This neerenesse which ought to be between brothers , is likewise implyed in the name of brother , which in latine signifieth as it were another , to giue vs to vnderstand , that a brother to a brother is as another hymselfe : whereof I cannot at thys tyme bryng a more playne example then of a worke , or booke , whereof there are prynted in one presse diuers volumes , whiche may perhaps dyffer in the couering and outward trymming , and yet are but one thyng , hauing one selfe beginning and ending : so that the faults which are in one of these volumes , are common to them al , whereof I inferre , that the faulte which is in one brother , is common to all the rest . Wherfore for the honour of their house , brothers ought to support one another , and when the one falleth , the other ought to helpe him vp again , or else to confesse that hee hym selfe is fallen to the ground : besides , it is an vnseemly thing for a man , to see himselfe raised to high degree , and looking towardes the ground , to behould his brother in lowe estate . And a man may bee bold to say , that he which hath no care of his brothers honour , hath no care of his owne . Of this common honour , Scipio Africanus was very carefull , who hauing subdued Spaine , vanquished Annibal , & conquered Afrique , thought he had done nothing , if he might not see lykewise the honour and renown of his brother to increase : whereof hee was so iealous , that he not only procured that he was chosen by the people of Rome for the exploit of Asia , but spoyling himselfe of his owne authority , he was content to follow his brother as a man at armes , & as a priuate Souldyer , & honoring him openly as Captayne general , and counsayling him secretely as a brother , he wrought so with him , that pricked forward with the honour his brother did him , furthered by the aduise he gaue him , & incouraged by the example he before had showne him , he won to himself the name of Asiatique , to his immortal glory , & to the people of Romes singuler benefite .

Guaz.

That Asiatique might well say of Africane .

My father he was in honour , my sonne in loue , my brother in yeeres .

And truly this was notable loue , & worthy eternall memory , to the shame of those who are so farre from procuring the honour and aduauncement of their brothers , that they reioyce at their misery and misfortune .

Annib.

I could rehearse vnto you many examples of such brothers , who through mallice & discord haue been so lead awry , the seking continually to disgrace one another , they haue shamed themselues both : making some to laugh at them , & some to pittie them . But it is a thing worthy commendation , and admiration , to see concorde and amitie surely established amongest brothers : so that none of them go about any thing for their owne priuate commoditie , but by the consent of the rest , for the common honour and aduancement of their house : and so long as the bonde of brotherhood is kuit in such sort , it may wel be sayd that the sword which vndid Gordians knot , shal not be able to vndoo it . To be short , there is nothing which so much maintaineth the honour of houses , as the agreement amongst brothers : & here I must say , that those houses are far more happy and fortunate where there are many brothers agreeing wel togither , then where there is but one only : for as no man hath the force of Atlas to beare vp heauen with his shoulders , so there is no burthen so heauy , which being sustained by many , becommeth not light : besides , the natures , degrees , & professions of brothers , being diuerse , & all of them referring al their care to the aduauncement of their house , they wil , like workemen about a building , diligently applye themselues to it , the one by learning , the other by armes , some by temporal or spiritual promotions , some by some profitable trade of life , or by some other meane : al which things cannot be in one man alone .

Guaz.

Now you haue shewed how necessary concord is amongst brothers , I would gladly haue you set downe some order of conuersation , whereby they maye keepe and mayntaine themselues in concorde .

Annib.

The fourme of their conuersation dependeth first , of the prudency and authoritye of the Father , who oughte to labour to knit them fast in good wil together , & to admonish them to honour and ayd one another , when afterwards they shal come to yeeres of discretion , it is their partes so long as they shal liue in common , to beware of appropriating to themselues any thing particulerly : for that besides the offence to Godward , the cracking of their credite , there is nothing that maketh their brothers so soone to fal out with them , as that doth : Moreouer , it is their parts to obserue the order of nature , so that the yonger ( if inequalitie in degree be not let ) do honor to his elder brother : A custome introduced by the Romanes amongst friends , much more ought it to take place amongst brothers , but for al that , the elder brother is not quite discharged , for it is his part to recompence the humilitie of his yonger Brother , with such good will & liberalitie , that he may haue the better will to doe him honour . It belongeth also to the elder Brother , to haue more discretion with him , and to beare with his yonger Brother , when he shall chaunce to fayle in his duety toward him , letting hym to vnderstand his fault in a gentle sorte , & at conuenient tyme : so that his admonition may not be ill taken , but be thoughte to proceede of good will , whereby his Brother shall beare him the greater affection : but aboue all other thinges , I thinke it needefull for the maynteynaunce of concorde betweene brothers liuing together , that they bee not ouer bolde one with another , eyther in wordes or deedes : which oft times breedeth debate amongste them , but to vse suche modest respecte in their doings , that they giue no occasyon of myslyke any waye .

Guaz.

Of the one syde , this aduertisement liketh mee well , for that ouer broade speeche , and too homelye dealing withoute any respect , make sometymes so deepe a wounde , that the smarte of it beeing intollerable , they seeke the reuenge of it with theyr tongues , yea and sometymes with their handes : but on the other side I consider , that in vsing this respect which you spake of , the brothers will not dare to vse these reprehensions and admonitions amongst themselues , which you haue proposed , for feare of offending one another : whereof shall followe rightly that which the Poet sayth : He doth not well , who doth contende , Nor hee who dares not reprehende .

Annib.

I am not of your mynde , but in my iudgement , it falleth out cleane contrary : for the reprehension whiche commeth from a foule mouthed person , hath no suche great force , and is imputed rather to his naughtye nature , then to any desire hee hath to amend his Brother : but the admonition which commeth from a discreet man , is wel taken , & the party which receiueth it , perswadeth himself it is vpon great cause , and of great good will that the other ( being so wise & so honest ) vseth it . But you must not think that in making mention of a modest respecte to bee vsed , I meante a distrustfull fearefulnesse , whiche maketh vs wee dare not freelye vtter the truth , as it is the fashyon towardes Princes , Magistrates , and other our Superiours : for that feare woulde quite quenche out the fyre of loue which is requisit amongst right brothers : but I meant that graue and discreete maner , whereby we doe honour to others , and cause others to doe honoure to vs : which letteth vs not to reprehende our friende , muche lesse our brother .

Guaz.

Yet I am of opinion , there are some brothers which forbeare to do it , for feare to offende one another , in the same respecte that seruants are afearde to speake to their maisters .

Annib.

Say rather , that want of good will keepeth them from doing it : whereof it commeth , that one brother seeketh not to amend the other , but taketh pleasure to backbyte one another .

Guaz.

Our reuerend brother Bernardin Maccia , reader of the Institutes , vsed to make mention thereof : recounting that he knew two brothers , the one a studient , the other a courtyer , who though they were counted honest men , yet because they were too talkatiue , the preciser sort could not awaye with their company , and as it was his chance one day to go visite the student who was not well at ease , entring into the house , he met the other brother comming forth , whome hee asked how the sick man did ? who aunswered , reasonable well , but go I pray you & see him , I warrant you hee will weery you with his babling . Beeing entred the Chamber , after many wordes of comfort to the sick partie , he sayd vnto him , I you not how your brother doth , for I saw him but now very merry as I came in hyther : whereto the sick man answered , Men hauing the world at wil , as he hath , are neuer but merry , and if you stayed long with him , I beleeue he hath made you almost deafe with pratling .

Annib.

In truth if brothers woulde agree to tell one another of their faultes priuily , they should auoyde the mockes & scoffes of others openly : And for that it seemeth to me we haue spoken ynough of this matter , we wil conclude , that as one hande washeth another , and both of them the face , so one brother ought to support another , and all of them to procure the honour of their house : for the maynteinaunce whereof , there is required amongst them a concord , composed of loue , discretion , honorable respect , and friendly reprehension .

Guaz.

We are at point , as farre as I see , to make an ende of this dayes discourse , seing wee haue no more to speake of , but of the conuersation betweene the maister & the seruaunt : yet I am afearde least it be greeuous vnto you to spende the tyme here to your losse , which in other places you might bestow to your gayne .

Annib.

I frequent other places to pleasure others , & there in deede I spend the time : but I am with you for myne own pleasure , and therefore here I get the time : wherefore let vs go forward cherefully , for if my seruant be no more greeued to attend me without , then I am to be here within , it is not possible to find a maister & seruant better content than we are ,

Guaz.

I will answere for your man , that hee is contente where he is at this present : for he is with our seruants , where they passe the time together in three things , which they take singuler pleasure in .

Annib.

Which be those ?

Guaz.

In drinking , playing , and speaking ill .

Annib.

Those thinges cannot be done , but to the disprofite and dispraise of the maysters .

Guaz.

Though they shoulde want those three , yet I dare warrant you , your manne is contente , in that hee is oute of your sight .

Annib.

I beleeue it without an oth : but whereof thinke you proceedeth that discontentment of seruants ?

Guaz.

Of the lacke of loue , for if they loued their maister , they would loue his presence , & would come to be continually in his sight .

Annib.

And whereof may we thinke that lacke of loue in seruantes proceedeth ?

Guaz.

Perchance of the difference of life , of mindes , and of manners ▪ which is betweene them : what say you of it ?

Annib.

I am of that opinion likewise , but the very seruitude it selfe may also be a cause of this lacke of loue ( that I may not say hatred ) of the seruantes towardes the maisters , for that menne serue commonly rather of necessitye , then of free will : for so muche as a manne knowing himselfe to bee borne free , when he putteth himselfe in seruice ; he forceth his nature , & though voluntarilye hee maketh hymselfe a prisoner , yet it is not to bee sayde , that he is content with it , or that hee hateth not him whiche keepeth him in subiection . There is no doubt of it , but thoughe he haue with his mouth promised & sworne fidelitie to his Maister , yet neuerthelesse , in heart hee rebelleth agaynste hys seruice : And therefore it is no meruaile though he flye hys presence , and like better to be his seruant a farre of , then to doe him seruice hard by . For so long as he is out of his maysters sight , he forgetteth in a manner that he is a seruante , & he thinketh he hath recouered his libertye : whereas contrariwise , when he commeth before his maister , he holdeth down his head , & perswadeth himselfe he retourneth to the coller like a dogge , that for a time hath been let loose .

Guaz.

It were good here that wee came to the distinction of seruauntes : for that which you say of seruantes whiche flie their maisters presence , is not generall , & is to be vnderstood of that nature of vile and base seruantes , not of the good & suche as are gentlemen : who for the moste parte , are neuer well , but when they are in their Maysters presence , and serue hym louinglye and willinglye . Wherevppon it is sayd , That the gentleman loueth , and the slaue feareth .

Annib.

In the distinction which may bee made betweene Gentlemen Courtiers which serue Princes , and the base sort , which serue Gentlemen , is , that the chaynes or Fetters of the baser sorte , are of yron , and those of the Gentlemen , of Golde .

Guaz.

I holde well with that difference , and I make good moreouer , that the chayns of Gold , bynd more strongly then those of yron , but I thinke you will not say that Gentlemen , and common Seruingmen , serue with one mynde , or propose to themselues one selfe ende of theyr seruice .

Annib.

I say vnto you , that common Seruingmen hate both their Mayster and the Chayne , where the other loue their Maysters , but cannot away with the chayne .

Guaz.

I cannot see how it can be sayd , that Gentlemen cannot away with the Chayne , seeing they seeke not intertainement vpon constraynt or necessity , as the baser sort do , but are naturally giuen that way , not pitching their marke at vyle gayne , as the other doe , but at honour and renowne : I will not speake of others , but of my selfe onelye , assuring you , that the Duke , my mayster , seing that I am vnfitte to serue him , by reason of my sicklynesse , hath appoynted me a better pension to liue by hereafter in my house , then I hadde heretofore when I followed his Court : yet for all that ( to confesse vnto you my ambition ) I reason this with my selfe , that when I shall liue in rest at my fathers house , I shall be no more then others of my neighbours are , and I shall take my selfe to be as vnprofitable to the world , whereas beeing about that Prince , I am in case euerye hower to pleasure a number of persons , to get friendes daylye , and to make my selfe honoured of the most honourable in the court : by reason whereof , I curse my infirmitye , whiche will not suffer mee long to be bound to this chayne of Gold , which I like aboue all thinges in the world .

Annib.

All men indued with noble myndes , are in loue with that Chayne , not for it selfe , but for the honour whiche is annexed vnto it : and I remember I haue heard your brother say , that he loued my Lady his Mistresse well , but hee coulde not well away with seruice : and I canne tell you , he hadde shrunke his heade oute of the cotler of ●hose insupportable paynes long before that Princesse dyed , if her exceeding bountye and extraordinary fauoures towards him , hadde not kepte him from it . And in truth that constraynt to eate , to speake , and to goe , by the mouth , by the tongue , and by the feete of others , that estate neuer to haue rest eyther of bodye or mynde , to loose ones selfe in the seruice of hys Mayster , to bee shorte , those incommodityes , vexations , troubles , and annoyes , rehearsed in a Letter of yours , whereof you haue indured in your owne person a greate parte , fill vp the Cuppe with so bitter a potion , that the smell of it , yea , the verye rememberaunce of it , offendeth nature .

Guaz.

You know well , that a man winneth not the wager without running .

Annib.

Yet you knowe there are manye whiche runne , but onely one winneth ▪ and for one which you see recompensed for his seruice , you shall heare a number complayne , that they haue consumed their goods , and hazarded theyr lyues in the seruice of Princes , without gayning other thing then a miserable olde age , with 〈◊〉 late repentaunce , and 〈◊〉 there are of them which are not made to burste eyther with trauayle , or with greefe . That Golden Chayne neuer liked mee , and I haue alwayes counted all seruice vnsure and myserable , vnlesse it were one kinde of seruice of a Spanish ●●●tleman , who after hee hadde long tyme serued his king , made hymselfe a monke , wryting forthwith to the king , that hee was preferred to the seruice of a greater Prince then h●e was , of whome hee looked for better wages , then hee receyued at his maysters handes . These Seruauntes which enter into the Ministerye and Seruice of GOD ; ●●e no doubte l●u● well both the Mayster and the Chayne , and they are onelye they , amongst all others whiche ●●●e in seruing : but for that our purpose is ●● spe●ke of this earthlye and vncertayne seruice retourning to Gentlemen Seruingmen , I graunt , that for the most part they loue theyr maysters , to whome they are lyke , in life , in mynde , and in manners : and therefore they thinke themselues happye , when they are in theyr presence , and when they haue occasion offered to doe them some acceptable seruice : And as the baser sorte of seruaunts , withdrawe themselues so muche as they maye , oute of theyr maysters sighte , to the ende they maye not bee sette aboute anye thing : so contrarylye , the better sort , thinke themselues in greate fauour , if they bee oftener imployed by theyr Maysters , then theyr Fellowes are .

Guaz.

It is for no other cause that Princes are sayde to be better serued then we are , but for that their seruants are Gentlemen , and ours are otherwise : but I shoulde thinke good , you came nowe to shew the maner of conuersation betweene the mayster and the seruaunt .

Annib.

Let vs alwayes follow the rule obserued by vs in our discourses , & first let vs shew the occasion of the discorde and inconueniences , which arise euery day amongst them , and afterwards we will seeke the meane to make all well , and to agree them togither .

Guaz.

I thinke we haue already declared one occasion of it , when we made mention of the difference betweene them in life and maners .

Annib.

You say true , but as that occasion is common to the maister and the seruaunt : for here are two others , whereof the one dependeth of the maister , the other of the seruaunt ▪ To the one it belongeth to commaund , to the other to serue , so that if eyther of them fayle in their charge , there groweth betweene them trouble and disorder . The mayster committeth a fault when he knoweth not howe to commaund , and therefore the Philosopher sayde well , That it behooueth the Mayster firste to knowe , how to commaunde those thinges which the seruaunt oughte to doe : but it is not so easye a matter to know howe to commaunde , as it is to be a mayster .

Guaz.

You must then prescribe vnto the mayster , the maner of commaunding .

Annib.

The manner is set downe , if that he set seruice before commaunding , that is , if he learne to serue before he begin to commaunde .

Guaz.

I am of that mynde , for I thinke it a matter impossible ▪ that he should know how to play the mayster well , who neuer had mayster : and for that cause I woulde not chaunge the Duke my Maister for the Emperour , for being vsed euen from his infancy to doe continuall seruice , fyrst to king Henry , and then to king Frauncis and king Charles , his children and successors in the kingdome , and knowing of what importaunce it is to possesse as well the hearts , as the persons of his seruauntes , he vseth a wise , and a gentle kinde of commaunding ouer his Gentlemen . And of the seruice which he doth himselfe , I haue noted two good effects , the one in that induring much trauayle both in mind and bodye , he knoweth by himselfe the payne of his owne seruauntes , by reason whereof , mooued with pittye , hee beholdeth them with a more gracious eye , and commaundeth them more gentlye . The other , for that ( notwithstanding he is a greate Prince , and maye liue at his ease ) his seruauntes seing him serue continuallye , are stirred vp by his example , to render him obedience , making no account of the payne whiche they indure in his seruice .

Annib.

To say the truth , he sheweth himselfe so worthye and courteous a prince , that he hath mo seruauntes thorowout all Europe , then in his owne court : but these times are so vnfortunate , that there is no Homer to sette forth the doinges of such an Achilles . Nowe returning to the faulte of Maysters , we will say once agayne , that those onlye knowe well how to commaund , which know well howe to obaye . And for that few maysters can doe that , there are founde almost in euerye house , maysters that are vndiscreete , proude , fantasticall , and insolent , which intreate their seruauntes no otherwise then if they were slaues , speaking imperiously to them , being not content , vnlesse they see than tremble in their presence , vsing no speech vnto them but full of terrifying , threatning , and reuiling .

Guaz.

Of such manner of dealing , it commeth that seruantes , though good and sufficient , begin to growe naught , and to wax cold in goodwill , and negligent in duty towardes their maisters : but those maisters are more vndiscreet , which braule and chide with their seruauntes before straungers : whereby in my minde they make the straungers thinke they are scarse welcome to their house , and besides , spite thereby their seruants , the most of any thing in the world . For profe whereof , when a seruaunt seeketh a maister , he neuer inquireth whether he be couetous or of an ill life , but whether hee be cruell and hard to please .

Annib.

Those are yet worse which speake to their Seruauntes with their handes : who belike haue been beaten by their maysters , if they haue serued , and therefore they will reuenge it vpon their seruaunts : or else perchaunce they perswade themselues that their seruauntes can not helpe them selues with their Poignadoes , whereof I saw an example at Padua . Truely there is nothing that angreth me more then that , for I cannot but thinke very ill of those which triumph tyrannously ouer their poore seruauntes , from iniuring of whom , they ought rather to abstayne , then of their equals : for that it is an act of great bountye , to keepe ones selfe from oppressing those whom he maye easily oppresse . And therfore it behoueth wise maisters to forbeare beating their Seruants , remembring that the supreme mayster is not well pleased with him , who will take reuenge out of his handes , and not leaue the punishment of his seruauntes to his diuine pleasure , vnlesse it be for such offences as are punishable by humane lawes . Other maisters are of this fond humour , that they will haue their seruauntes vnderstande their minde , in making only a sign , as if themselues were dumme , and their seruauntes Diuiners . Some will haue their seruaunts doe three or foure thinges at once , not hauing the iudgement to consider that as a sextine sayd , a man cannot cary the crosse , and ring the bels altogether . Some are so curious , that if they had a thousand seruantes , they would trouble them all , and yet would neuer be content , for that none of them all can please them , whose fashion it is euery moneth to chaunge a seruant .

Guaz.

We haue at the court a gentleman , who about six monethes since , bestowed vppon a seruant of his a liuery cloake , whyche since that tyme hee hath bestowed vppon foure others , and taken it styll from them agayne : and a lyttle before our departure out of Fraunce , hee sente vnto mee in the Euening hys seruaunt to sollicyte a letter of fauoure , whiche I shoulde wryght in the Dukes name about certayne businesse of his : and willing him to retourne the next morning to haue the letter , the next day there came another to demaunde it : to whom as I sayde hee was not the same who came the day before , he answered , Though I bee not he , yet I am in his apparell , which my mayster thys Mornyng pulled from hys backe to putte vppon me .

Annib.

That in my iudgment is a shamefull thyng , and thoughe it bee no dyshonoure to the mayster to vncloathe Peter to cloath Paule , yet at the least he receaueth dishonour in chaunging so oft hys seruants , for hee therby sheweth hymselfe an impatient manne , and harde to please , and besides spreadeth hys secretes and doynges the farther abroade : for when a seruaunte departeth from his Mayster , in what sorte soeuer it bee , whether contented or dyscontented , hee cannot refrayne from reporting where soeuer hee goe , the lyfe and beehauyoure of hys former Mayster : and thoughe wyth one trueth hee myngle a hundreth lyes , yet there bee ynowe that wyll beleeue hym : And besides , the Mayster is troubled to time hys new seruauntes to hys fancye . Amongest other yll Maysters maye also bee comprehended some so impatient and so vnreasonable , that they wyll inioyne theyr seruauntes to impossibilityes , yea , and exacte thynges at theyr handes , before they are commaunded them : but the worst of all are those who will burthen their seruantes wrongfully with some naughtye dealing , and therevpon turne them away , keeping * theyr sweet , * and the sweet which is due vnto them for it .

Guaz.

It is an easie matter to finde a staffe to beate a dog .

Annib.

It would be too long to rehearse all the imperfections which are in those maisters which neuer serued .

Guaz.

Yea but those same haue serued and do serue daily , for that they are seruantes to their owne vices .

Annib.

I holde well with your saying : I will therefore passe to the occasion of disagreement betweene the mayster and the seruaunt : which commeth by the seruauntes when they know not how to serue and obay . I meane by the vnfit to serue , not only fooles and ignoraunt Asses , but also dishonest and knauishe Companions , who though they are sufficient to execute any thing committed to their charge , yet they haue some notable faulte , whereby their Maysters haue iust cause to put them awaye , but it is as harde a matter to fynde Seruauntes without faultes , as Dropsye Patients without thyrst : and though their faultes bee inumerable , yet their cheefest ornamentes are the three properties of a Dogge , to wit , the gullet , for that they are Gluttons : barking , for that the maister canne doe nothing , but they will forthwith reporte it abrode : which the seruant in the Commedie shewed , saying hee was full of chinkes , whereat went out euery thing which entred in at his eares : next , byting , which is so naturall vnto them , that let their maisters doe neuer so well by them , yet they wil not stick to call them vngrateful , and to speake the worst word in their belly by them : according to the saying of the Poet : Of sory seruantes , the worst part is the tongue . But they are worse then dogges , for that besides the properties before spoken of , they are proud and arrogant , wherevppon it is sayd , Of surly seruantes , euery court is full . That vyce is accompanyed wyth lying ( a thynge of all others moste seruile ) framing themselues neuer to tell the trueth to their maysters , nor perchaunce to theyr ghostly fathers : but that were a smal matter , if their faythlesnesse were not so great , that not content with fetching from their maisters in disbursing of their money , and with proloyning from them otherwise , they will not be faythfull in matters touching their honour and credite . I conclude , that their least fault deserueth the Gally , and that according to the saying , We haue so many enemies as we haue seruantes : but this is to be vnderstood of the base and rascall sort , for it is not to be said , but that as there are good maisters , so likewise are there good seruantes .

Guaz.

I thinke it well , but to take away all disorder , it is requisite that the good maister and the good seruant bee matcht together : for if they be not both good , it is hard for the wisdome of the one , to supply the want of discretion in the other .

Annib.

I thinke so , but we must here call to mynde , that whiche we haue already sayd , That the golden world being gone , the maister and seruant must thinke , that there is not absolute perfection to be found in any person : and that some imperfections must be borne withall on both sides , so that the best and most necessary partes be not wanting : whiche consideration not onlye the seruant ought to haue , remembring that it is his dutye , to submit himselfe to the will and pleasure of his maister , but the maister much more , knowing that seruantes being for the most part of base condition , and naturally inclined to do ill , wil not haue that fidelity , diligence , and affection towardes him , as he would haue towardes any Prince that hee shoulde serue : and considering that it were better for him to winke at some faults in his seruantes , then to disquiet himselfe in going about to refourme them .

Guaz.

I pray you then , tell me which are those imperfections , which are to be tollerated in seruants .

Annib

Your demaunde putteth me in mynd of a faulte I committed the other day , in rehersing the imperfections of others : for that which I sayd vnto you generally of tollerable men , suffereth this exception , that it extendeth not to persons of the house , who are vnder the iurisdiction of the maister of the house : who ought not to open the way of vyces to those to whome hee may stop it , but rather to shew himselfe more seuere towardes his owne folke , then towardes others : by the example of Cato , who sayd , He pardoned euery one but hymselfe . And it may well be sayd , that the faults of the seruant belong in a maner to the Maister : for if the prouerbe be true , That like man like maister , and that a fishe beginneth first to smell at the head , there is no doubt , but the faultes of our seruantes will be layed vppon vs : eyther for that wee haue taught them , or else that wee take delighte in their naughtinesse . The seruant then shall be intollerable to his Maister in those imperfections , whiche neuerthelesse may be tollerable to others : in so muche that the Maister ought not in any wise to beare with him , but either to tourne him away , or else to make him to amend his faultes .

Guaz.

I doubt me least you will restraine too much the rules of seruantes , and the bond of maisters : for if the father for that he is let●ed with other affayres , causeth his children to be instructed by Maisters and gouernoures , to whom hee giueth them in charge , there is no reason in it that he should become a teacher of his seruantes who being for the most part peruersly giuen , he should haue muche to do to order them : so that hee should be the seruant , & not they . And for my part , I haue somwhat else to do , them to goe ouerlooke my seruantes , being assured that they are occupyed about no goodnesse .

Annib.

I knowe in deed there are some seruantes , who in their maisters presence , looke as though butter would not melte in their mouth , but out of their sight , they will play their partes kindly , yea and will not sticke to make moes at their maister behinde his backe : but the maister must not in any wise suffer his seruantes to commit , either in worde or deed , any fault whereby God himselfe , or his neighbour may be dishonoured , giuing them to vnderstand , that he will entertaine no naughtinesse in his house , but that he hateth it mortally : wherby though he be not able thorowly to root out their wickednesse , yet at least he shall make them counterfeyte to be honest , for feare to displease him . Touching some other naturall imperfections of small importance , as to bee rude , vndiscreet , foolishe , negligent , forgetfull , crafty , quarrelous , spitefull , gluttonous , importunate , stouthfull , bragging , and suche like , they ought to be borne withall , if they cannot be reclaymed from them : though for my part I thinke suche seruantes better lost then found , and the house the worse that they are in : yet I knowe some honest gentlemen , who so long as their seruantes are faythfull , and trusty , care not though they be fooles , vaine talkers , or iesters to make them merry .

Guaz.

There was a gentleman at Parris , who going foorth of hys Lodgyng , wylled hys seruaunt to go to a Butcher named Dauid , to buy of him some tripes , but the Butcher hauing soulde all his tripes , hee retourned to his Mayster , who was at the Church hearing a sermon , and by chaunce as hee entred in at the Churche , the Preacher ( meaning to all ●ad gei●o●●e text of 〈◊〉 out of the Psalmes of Dauid ) sayde , what sayth Dauid ? mary sayth he , that hee hath sold all his tripes , I know not whether that ought to be termed foolishnesse , or pleasantnesse .

Annib.

There are likewise some Maysters , who when their seruantes take their pleasure of them with mockes and scoffes , rather take pleasure in i● , then seeme angry with them : like as he , who called his seruant King of fooles , who answered , I would to God I were King of fooles , I would not doubt then , but I should heare rule ouer hym which is better then my selfe .

Guaz.

I could not play the Philosopher so with my seruantes .

Annib.

No more could I , but perchance that seruante was so profitable to him otherwise , that he was content to beare that scoffe at hys handes : but for that all Maysters are not so meeke mynded , to bee serued wyth such menne , nor all seruantes so happy , to meet with Maysters that can lyke of them : let vs set downe some such order that the Mayster and the seruant may lyue and continue long time quietly together .

Guaz.

That is it I long to heare .

Annib.

First of all I thinke it necessarye that hee which doeth desire to bee well serued , require in his seruaunte three speciall thinges , that is to say , loue , loyalty , and sufficiency : and such a one that mayster shall easily come by , which shall dispose himselfe to bee a good and louing Maister , following the commaundement of the wise man , Loue him whome thou nourishest , which he shall be forced to doe , if hee will but thinke with himselfe that Seruauntes ( though they serue ) are men , that they are dwellers with vs , ye● that they are our humble friendes , and whiche is more , 〈◊〉 fellowe Se●●auntes whereby hee shall knowe● that it is his parte to li●● g●nt●y 〈…〉 with them , by doing whereof he shall 〈◊〉 the good will of his Seruauntes vnto him , and 〈◊〉 that the 〈◊〉 of that saying , That so many Seruauntes 〈◊〉 haue , so manye 〈◊〉〈…〉 to accused the mayster , 〈◊〉 the serua●●es for that we 〈…〉 not enemies , but wee awake the 〈◊〉 bee so by 〈◊〉 them .

Guaz.

Y●● but 〈◊〉 how those which put that precept in practise findeth 〈◊〉 of that you say , & know 〈◊〉 , that there is 〈…〉 more 〈◊〉 & glorious , often the 〈…〉 of the maister : you know well the prouerbe .

Claw a Clowne he will thee Scratch . Scratch a Clowne he will thee clawe . Annib.

And for my par● 〈◊〉 not away to make my 〈◊〉 my companyons , in being too sani●● with them I like wel to loue them , but not to imbrace them .

Annib.

Wee must set boundes and limites to all our doings , which we must not go beyond : I hold well with you that the maister keep his state & degree , for being as you say hai●e fellow well met hath his seruaunt , he should shewe himselfe to low minded , and not fitte to commaunde , and to bee as it were a seruaunt with seruauntes , which would redound to his reproch : besides , he should 〈◊〉 perceiue that too muche familiaritie would breede contempte . And therefore men of iudgement behaue themselues with their seruauntes in such sorte , that they neyther make them to saucye by ouer muche familiaritie , neyther to fearefull by ouer muche s●ueritye : for in no wise let a mayster bee terrible to his Seruaunte , least in frowning still vpon him , hee make him thinke that neyther he loueth him , nor liketh of his seruice , which is the way quite to discourage him : And yet in giuing good cuntenaunce to his seruaunt , he must be wary to obserue fit tyme and place , and if I may lawfully say it , he must haue two faces in one personage , immitating the Sunne , whiche running his course in the skie , one while sheweth a face couered with clowdes , and when those misty vapours are blowne awaye , it sheweth it selfe cleare and brighte . And as it beseemeth the mayster , abroade and in the presence of Straungers , to cast a graue and sadde looke vppon his seruauntes : so it is his parte , beeing retyred into his owne house , to looke more pleasauntlye vppon them , and to speake more familiarlie vnto them : which is a thing they loue of life , and are thereby incouraged to doe him good seruice . And if the maister be a gentleman that hath in his time done seruice to some Prince , hee ought to call to mynde howe gladde Courtiers are onelye of ● good word , or of some suche like small fauour of their Prince . You see then how a Mayster may with his honour shewe curtesye to his Seruauntes , and thereby gette their good will and loue , whereby also ioyntlye is purchased their loyaltie and fidelitie , a thing moste necessary for his honour and profite : but for so much as sufficiency ( as we haue sayd ) must be ioyned to loue ▪ and fydelitie , I commit the charge to the maister to instruct his seruaunt in it .

Guaz.

Why then you will make the mayster a schoolemayster of his seruaunt .

Annib.

Nay rather of himselfe , and that he learne to commaunde , for if he can commaunde well , he shall bee serued well : neyther must hee perswade himselfe that his Seruauntes ought to discharge him of all his affayres , but that he must take part with them , & consider that it is no easy matter to gouerne seruauntes , and that the greater number of them he shall haue , the greater will his trouble bee to guyde them : for there fall out many housholde quarrels and contentions where there are many seruauntes .

Guaz.

Wherein I pray you consisteth the maner of commaunding well ?

Annib.

In two thinges ▪ whereof the one lieth in wordes , the other in deedes : Touching wordes , hee must thinke that there is no seruaunt so well framed to the seruice of other Maysters , but that he must be fayne to receyue newe Lawes of his new Lord : and to knowe of him howe hee shall proceede in his doinges , that hee doe nothing contrarye to his will and pleasure , and therefore he must not thinke that at the first dash , his seruaunt is made to his bowe , but hee must leysurely and pacientlye let him vnderstande his mynde , and speake freely vnto him , as well to make him leaue his olde fashions , which perchaunce hee liketh not , as to frame him to his owne fancye . And if I were to take a Seruaunte , I would rather choose a fresh water Souldyer , whiche neuer had serued , then one accustomed of long tyme to seruice : for those whiche haue serued in manye houses , haue for the moste parte gotten the habite of some ill qualitie , which they wil hardly be brought to leaue : but one that is but rawe in seruice , sheweth himselfe more tractable , more gentle , and more fit for al manner of seruice , & the maister commonly will be better pleased with his good will , then wyth the others skill .

Guaz.

I allow well of your opinion , for it is a thing too hard to change the manners of an old seruingman : who sooner changeth his haire , then his habyte which he hath gotten : & yet a maister for a time , must be faine to vse great patience , and take great paine with a yong seruingman .

Annib.

It is true ▪ but to be lesse troubled , let him be sure to choose one of a good wyt , and fit for seruice .

Guaz.

The Count Hector Miroglio our friend had one day good triall of the good wit of a new come seruant : for hauing sent his other seruauntes about other businesse , after he had made him dresse vp the house , hee willed him to couer the t●ble , which he did , and though that day he ●yned alone in his Chamber , yet his seruaunt set two trenchers on the table , & two stooles , by one agaynst the other . The Count sayde nothing to it , but suspecting the meaning of his man , attended the ende of the play : meate being brought in , so soone as his man had giuen him water , hee sate him downe , which he had no sooner done , but his man hauing likewise washte , sate him downe righte ouer agaynste him . The Count beeing as you knowe , naturallye giuen to bee merry , yet he kept his countenaunce , and let his man alone . Hauing eaten a whyle friendly togeather , the man began to bethink him how his mayster might perchance be athirst , wherevppon hee sayde vnto him , Mayster when you will drinke ▪ I praye you make no courtesie to commaunde mee , whereat the Count began to laugh so hartilye , that the poore ●oole knowing his fault , rose to fetche him drinke , but would sit downe no more .

Annib.

This Countrey surely in my opinyon , bringeth foorth no good seruingmen .

Guaz.

I thinke the cause of it is , for that in this place Princes ●●●ldome keepe their Courtes where Seruingmen ●heefelye learne good behauiour : besides that our nature is such , that we make our selues more familier with our Seruauntes then they doe in other places , neyther take wee anye great care to be serued honourably , neatly , and reuerentlye , whereof it commeth , that Seruaunts are vnskilfull and vntoward in their behauiour .

Annib.

Yet I must saye this for our Seruauntes , though they be no● all of the ciuillest , yet they are faythfull & trustie : which is a thing more to bee set by , then ciuilitie , fynenesse , or brauery . Wee perceyue then ( to returne to our purpose ) that the Mayster who will be well serued , must not be sparing of his speeche , as well to commaunde what he wil haue done , as gently to instruct his seruaunt in that wherein he is ignoraunt , by telling him of his fault . Nowe hauing touched the commaunding of Maysters in wordes , wee must speake of their commaunding in deedes . The Mayster commaundeth his Seruaunte in deedes , so often as by his example and deedes he inuiteth him to immitate him : And therefore if hee will haue his Seruaunt carefull and dilige●●e in his seruice , hee must likewise bee carefull aboute his businesse : for there is nothing that more awaketh the Seruauntes , then the diligence of the Mayster , as on the other syde it is impossible the Seruauntes shoulde bee diligent if the mayster be negligent . And therevpon it is sayde , That the eye of the mayster fatteth the Horse : Touching whiche purpose , a Philosopher beeing askte whiche was the waye to make Laude bring good store of Corne : aunswered , For the mayster to walke often aboute it , for the Mayster must thinke that his seruauntes will thinke theyr laboure lighte , when they shall see him take suche parte as they doe . Moreouer , he must make his account that they will follow him as well in naughtinesse as in goodnesse : and therefore hee must bee as fearefull to gyue them ill example , as carefull to giue them good example . The Mayster also commaundeth well when he knoweth to vse his authoritye in suche sorte , that he is better serued with the turning of his eye , then others are with iniurious and threatning wordes , wherewith they make all the house to shake : not knowing that ( as the Poet sayth ) Great force lies hid in gentle Soueraigntie . And therefore let Maysters to take heede of contrarying this saying , I will not like a Lyon eyther dysorder thy househoulde seruauntes , or oppresse thy subiects . Now when the Mayster knoweth he hath gotten the loue , the fidelity , and the sufficiency of his seruant , hee must bee carefull ●● any wise to keepe that whiche he hath gotten , whereto there is nothing of more efficacy then to vse him courteously : ayding hym in hys troubles , visiting hym in hys sicknesse , and bestowing on hym when occasion shall serue , that whiche shall cost the Mayster little , and pleasure the seruant much , who thinketh himselfe nothing beholding to hys Mayster for the wages whiche hee hath for his trauayle , but onelye for that which he shall vppon his courtesy liberallye bestowe vpon him : And that Mayster is greatly deceyued which thinketh that his seruaunt , whether he bee a Gentleman or not , serueth him onely for wages withoute hope of other recompense . And therefore let him not forget to rewarde the good Seruaunt , and keepe him alwayes aboute him as a precious thing : remembring that the seruaunte is in a certayne sorte one part of the mayster , and that there is nothing in this life more necessary then a good Seruaunte : Wherevpon it is written , if thou haue a trusty seruaunt , let him be vnto thee as thine owne soule . Lette not the mayster take scorne to heare his reasons sometimes to consult with him , and to gouerne himselfe according to his faythfull aduise : for that there haue been founde Seruauntes , who haue more aduaunced and profyted their maysters house , then his Brothers or Children haue . To conclude , the maister ought to vse his seruaunt familiarlye , remembring to intreate his inferiours , as hee woulde bee intreated by his Superioures : which hauing regard vnto , hee will alwayes flye that detestable vice of ingratitude , and according as hee shall increase in habilitye , hee will aduaunce the state of his Seruaunt , & besides his promised hyre , not faile to recompence liberally , according to his power , the long and faythfull seruice which he hath done him .

Guaz.

You haue as far as I see by one selfe meane , instructed both the maister & the seruant , yet I should thinke it not amisse , that the seruant had some speciall charge giuen him .

Annib.

I giue in charge to the seruant to learne the meaning of this old prouerbe , It is a hard matter to make a bed for a dogge : for as a man cannot tell on which side hee will lye , when he goeth turning round being ready to lye downe , so a seruant cannot tell what seruice he may do acceptable and agreable to his maister , being for the most hart variable and diuers . And therefore the maister being of so delicate a nature , hee muste determyne wyth hymselfe to take anye payne in seruice , and yet all will be scarse ynough to contene him but he must take heed of falling into the common errour of seruauntes , who like a new broome whiche sweepeth the house cleane , serue diligentlye at the first , but after growe slouthfull : That is not the waye to gette fauour , for not hee which beginneth wel , is worthy of recompense , but he which perseuereth in wel doing . And the seruaunt must thinke that his mayster will looke that he should rather heate then coole himselfe in seruice . Let the seruaunte also conforme all his thoughtes and doinges to the will and pleasure of his Mayster , and to tye the Asse ( as they say ) where his maister will haue him tyed , without any contradiction : for there is nothing that spites a man more , then to see him who is bounde vnto him , and who ought to obay him , to make resistaunce against him . That he goe not about to creepe in credite with his mayster by flattery or hipocrisie , but to serue and obaye him with an vnfaigned hart : for by faygned words men gather an argument of faythlesse deedes , whereby his mayster beginneth to suspect him , & to thinke that he had more neede be ouerlooked , then instructed : but in any wise lette him not forget to doe his faythfull and true intent , not for feare , but for duties sake : like as a good wise fellow answered to one , who sayd vnto him , If I take thee to my seruice , wilt thou be an honest man ? Yea , sayd he , though you take me not . And for that all seruice is ill bestowed , which is not well accepted , and that there is no greater greefe then to serue and not to please , when after certayne proofe he seeth that he cannot frame himselfe to his maysters fancy , let him seeke to depart from him rather with his good will then his ill : And when he seeth that he is in his maisters bookes , let him there holde him , saying in his heart , Happy is he , who serueth the happy , and not seeke chaunge , remembring that the rolling stone getteth no mosse . To be short , let there be no want found in him of loue , of reuerence , of faithfulnesse , of diligence , of warinesse , of readinesse , of secretnesse , lette him not accounte of his owne life , being in his maysters seruice , and lette him perswade with himselfe eyther ( as the prouerbe is ) To serue like a hinde , or runne away like a hart .

Guaz.

It now commeth in my head , that we haue not ordered our matters as we should haue done , for that wee haue spoken of the conuersation of priuate maisters with the basest sort of seruauntes , whereas wee shoulde fyrst haue spoken of the Conuersation betweene the Prince and the Courtyer .

Annib.

We sayd yesterday , that Princes had no neede of our instructions , and therefore it is not needefull to prescribe vnto them any orders how to entertayne their traine : for they behaue themselues in their courtes honourablye ▪ peacibly , and quietly , they iniury not their seruaunts , either in wordes or deedes : neyther are those disorders to be seene in Princes , Courtes , as are commonlye in pryuate houses : to be ●reeft , they are euery way faultlesse .

Guaz.

Seing you are so loth ( whatsoeuer the matter bee ) to set down any fourme of conuersation to princes , yet would it might please you to prescribe some order at least to their seruants , that our discourse may be no way defectuous .

Annib.

Besides that it is now late , and that I am called away to other businesse , you know we are eased of this labour by him who with his learned penne hath most perfectly fourmed the Courtier .

Guaz.

That Gentleman by the excellencye of that worke hath no doubt won to himselfe immortall fame , neyther hath he omitted any thing belonging to the duty of a right courtyer , but for all that I would it might please you to obserue the order of a diligent Phisition , who besides the receytes of other Phisitions , wil be sure to minister to his Patient somwhat of himselfe .

Annib.

I will not stick to giue you two receites , if one be not ynough : And for that it were to doe wrong to gentlemen to propose vnto them those simple & common things , to witte , the loue , fidelitie , diligence , and reuerence , whiche is due to Princes , I giue to a Courtyer this receyte , that the Prince being as we sayde yesterdaye , a God on earth , it behoueth him to doe him honoure as to a sacred thing : remembring that when the Athenians denyed Alexander deuine honours , this voice was hearde , though but Heathenish : Take heede least while you beholde Heauen , you loose the earth . Beholde the fyrst receipte . The other is compounded of two drougs which I haue fetcht out of the shoppe of an excellent Philosopher , the one of whiche or both , the Courtier vsing , may long time maintaine himselfe in his princes fauour : These are abstinence , or else suger soppes .

Guaz.

I pray you expound your compound more plainlye .

Annib.

I will doe so in these two verses .

Before their Prince let Courtiers silent be , Or let their words be faust with pleasaunt glee . Guaz.

O how short pleasures are , I did not thinke it had been so late . Now after the delicate meates you haue made mee taste this three dayes , I hope it will please you to morrowe to close vp my stomacke with that Collation or Banquet whiche you haue alreadye promised mee , that with that Suger in my mouth , I maye departe after to morrowe to the Duke my Mayster : who by his Letters hath sente for me for some affayres of importaunce .

Annib.

I will be with you to morrowe not as you say to sweeten your mouth , but to take my leaue of you : whiche would be very sower to me , but that you haue put me in hope of your speedy returne .

Guaz.

I doubt not but that you take pleasure in my presence , for that you know I honour your singuler vertues : but you may wel thinke the pleasure whiche I receiue by your presence , is so much greater , by how muche the patient hath more neede of the ph●sition , then the phisition of the Patient : I will not say I haue any longer neede of you for to be healed , but to keepe me in health , which by your meanes I haue recouered .

Annib.

I haue perceiued rather by the discourses passed betweene vs , that you are rather a Phisition then a Patient .

Guaz.

You are not ignorant how in this my sicknesse I vsed solitarinesse insteed of a remedy , whereby I could not haue chosen but haue shortne● my dayes : and therefore you made me know my fault , whereby I went about to make my self a graue , & letting me vnderstand that conuersation is the right medecine for such diseases , you taughte me to discerne good company from ill , you put me in minde of the generall points which all men mighte to obserue in their behauiour , and 〈◊〉 the perti●uler poin●s agreeing to euery one in conuersation and company , as wel abrode as in the house , by the operation of which medecine feeling ( God be thanked & you ) my hart healed & lightned , I may be bold to say that I haue likewise recouered the health of my body .

Annib.

I know I haue neither fully satisfied you nor my selfe in these discourses , but I am sure you are not deceiued in affirming that ciuile conuersation helpeth muche the infirmitie of the minde , for there is nothing in the world which teacheth vs more wit or better maners , or which stirreth vs more to wel doing , or keepeth vs back from ill doing , then the company and conuersation with good & vertuous men : neyther are you deceiued , in saying that the health of the body often proceedeth of the health of the minde , for our Galen sayth , The disquiet of the minde breedeth the disease of the bodye : and that he hath cured many diseases by bringing the pulses into good temper , and by quieting the minde : but being not so wel skilled in curing diseased mindes as I shoulde be , and knowing my selfe to haue neede of Phisicke , I will be with you to morrow to delighte you , though I bee not able to doe you good .

Guaz.

I will attende you with great deuotion : but I pray you come sooner then you did to day .

Finis . Here endeth the third and last Booke .

Notes, typically marginal, from the original text

Notes for div A02291-e520