The Book of the Courtier quotes

Thus one man has waxed foolish over poetry, another over music, another over love, another over dancing, another over inventing mimes,[59] another over riding, another over fencing,—each according to the native quality of his metal; whence, as you know, great amusement has been derived.

I hold it then as certain that there is some grain of folly in each of us, which being quickened can multiply almost infinitely.

“Therefore I would that this evening our game might be a discussion upon this subject, and that each one tell with what kind of folly, and about what thing, he thinks I should make a fool of myself if I had to make a fool …

for example, calling an impudent man frank, a modest man dull, an ignorant man good, a knave discreet; and so in all things else.

Yet I believe that there exists in everything its own perfection, although concealed; and that this can be determined through rational discussion by any having knowledge of the thing in hand.

And since, as I have said, the truth often lies concealed, and I do not profess to have this knowledge, I can only praise the kind of Courtier that I most esteem, and approve him who seems to me nearest right, according to my poor …

… because our minds are very prone to love and hate, as is seen in battle-shows and games and every other sort of contest, wherein the spectators without apparent cause become partisans of one side, with eager wish that it may win and the other lose.

In our opinion of men’s character also, good or evil fame sways our minds to one of these two passions from the start; and thus it happens that we usually judge with love or hate.

You see then how important this first impression is, and how he ought to strive to make a good one at the outset, who thinks to hold the rank and name of good Courtier.

“

You see how one errour begets many.

Therefore he who transgresses and sets a bad example, like messer Bernardo, deserves to be punished not only for his own transgression but also for the others’.”

“I consent,” continued my lady Duchess. “

But take care lest perchance you fall into the mistake of thinking to gain more by being merciful than by being just; for to pardon him too easily that has transgressed is to wrong him that transgresses not.

Yet I would not have my severity reproach your indulgence, and thus be the cause of our not hearing this question of messer Cesare.”

… thought he greatly resembled King Ferdinand the Younger[32] of Aragon, and made it his care to imitate the latter in nothing but a certain trick of continually raising the head and twisting one side of the mouth, which the king had contracted from some infirmity.

And there are many such, who think they gain a point if only they be like a great man in some thing; and frequently they devote themselves to that which is his only fault.

“But having before now often considered whence this grace springs, laying aside those men who have it by nature, I find one universal rule concerning it, which seems to me worth more in this matter than any other in all things human that are done …

“

Accordingly we may affirm that to be true art which does not appear to be art; nor to anything must we give greater care than to conceal art, for if it is discovered, it quite destroys our credit and brings us into small esteem.

And I remember having once read that there were several very excellent orators of antiquity, who among their other devices strove to make everyone believe that they had no knowledge of letters;

“Since you insist on my talking, I will speak further of our faults. Do you not perceive that what you call nonchalance in messer Roberto, is really affectation?

For it is clearly seen that he is striving with all his might to seem to be taking no thought, and this is taking too much thought; and since it passes the true limits of moderation, his nonchalance is affected and unbecoming; and it is a thing that works precisely the reverse of the effect intended, that is the concealment of art.

Thus in nonchalance (which is praiseworthy in itself), I do not think that it is less a vice of affectation to let the clothes fall from one’s back, than in care of dress (which also is praiseworthy in itself) to hold the head stiff for …

“

So I think that what is chiefly important and necessary for the Courtier, in order to speak and write well, is knowledge; for he who is ignorant and has nothing in his mind that merits being heard, can neither say it nor write it.

“Next he must arrange in good order what he has to say or write; then express it well in words, which (if I do not err) ought to be precise, choice, rich and rightly formed, but above all, in use even among the masses;

But since those men to whom the Latin tongue was as natural as the vernacular now is to us, are no longer on earth, we must needs learn from their writings that which they learned from usage.

Nor does ancient speech mean anything more than ancient usage of speech, and it would be a silly business to like ancient speech for no other reason than a wish to speak as men used to speak rather than as they now speak.

”

“We may believe that they who were imitated, surpassed those who imitated them; and if they were admirable, it would be too great a marvel that their name and fame should be so soon extinguished.

But I believe that their real master was aptitude and their own native judgment; and at this there is no one who ought to wonder, since nearly always the summit of every excellence may be approached by diverse roads.

Nor is there anything that has not in it many things of the same sort which are dissimilar and yet intrinsically deserving of equal praise.

for in this are included prudence, goodness, strength and temperance of mind, and all the other qualities that are proper to a name so honoured.

And I esteem him alone to be a true moral philosopher, who wishes to be good; and in this regard he needs few other precepts than that wish.

And therefore Socrates was right in saying that he thought his teachings bore good fruit indeed whenever they incited anyone to understand and teach virtue:

Among the ancient sages this danger was recognized, and books were written showing in what way the true friend may be distinguished from the flatterer.[119]

But what does this avail, if there be many, nay a host, of those who clearly perceive that they are flattered, yet love him who flatters them, and hold him in hatred who tells them the truth?

And often when they find him who praises them too sparing in his words, they even help him and say such things of themselves, that the flatterer is put to shame, most impudent though he be.

Wherefore rough toilers of the field under a burning sun often cheat their weariness with crude and rustic song.

With music the rude peasant lass, who is up before the day to spin or weave, wards off her drowsiness and makes her toil a pleasure; music is very cheering pastime for poor sailors after rain, wind and tempest: a solace to tired pilgrims on their long and weary journeys, and often to sorrowing captives in their chains and fetters.

Thus, as stronger proof that melody even if rude is very great relief from every human toil and care, nature seems to have taught it to the nurse as chief remedy for the continual wailing of frail children, who by the sound of her voice …

Yet I would have you declare in what way this and the other accomplishments that you prescribe for him, are to be practised, and at what time and in what manner.[130]

For many things that are praiseworthy in themselves often become very inappropriate when practised out of season, and on the other hand, some that seem of little moment are highly esteemed when made use of opportunely.

”

“

Many other causes also inflame our minds, besides beauty: such as manners, knowledge, speech, gesture, and a thousand other things which in a way perhaps might also be called beauties; but above all, the consciousness of being loved.

So it is possible to love very ardently even without that beauty you speak of;

whence the complexion changes, and those organs become weak through which the soul exerts its powers.[148]

Thus in old age the sweet flowers of contentment fall from our hearts, like leaves from a tree in autumn, and in place of serene and sunny thoughts, comes cloudy and turbid sadness with its train of thousand ills.

So that not the body only but the mind also is infirm;

For so deceitful are our bodily senses, that they often cheat even the judgment of our minds.

Thus it seems to me that old people are in like case with those who keep their eyes fixed upon the land as they leave port, and think their ship is standing still and the shore recedes, although it is the other way.

For both the port and also time and its pleasures remain the same, and one after another we take flight in the ship of mortality upon that boisterous sea which absorbs and devours everything, and are never suffered to touch shore again, but always tossed …

and on the other hand they call to mind their bygone pleasures, and bring back the time when these were enjoyed and praise it as good, because it seems to carry with it a savour of what they felt when it was present.

For in truth our minds hold all things hateful that have been with us in our sorrows, and love those that have been with us in our joys.

BORSO D’ESTE DUKE OF FERRARA 1413-1471

… good to evil, it is almost necessary, by force of opposition and counterpoise as it were, that the one should sustain and fortify the other, and that if either wanes or waxes, so must the other also, since there is no contrary without its contrary.

Who does not know that there would be no justice in the world, if there were no wrongs?

No courage, if there were no cowards? No continence, if there were no incontinence? No health, if there were no infirmity? No truth, if there were no lying? No good fortune, if there were no misfortunes?

for we see that no joy can give us pleasure, unless sorrow precedes it.

Who can hold rest dear, unless he has first felt the hardship of fatigue?

Who enjoys food, drink and sleep, unless he has first endured hunger, thirst and wakefulness?

… that would be of which you tell, to dance a morris-dance about the piazza,—and yet cannot refrain from praising himself out of season, from displaying a tiresome conceit, from occasionally saying something to cause laughter, which falls cold and wholly flat from being said inopportunely.

And these faults are often covered by a kind of veil that does not suffer them to be seen by him who commits them, unless he searches for them with care; and although our eyes see little for many reasons, they most of all are clouded by conceit, since everyone likes to make a show in that wherein he believes himself proficient, whether his belief be true or false.

“Therefore it seems to me that the right course in this regard lies in a certain prudent and judicious choice, and in discerning the more or less which all things gain or lose by being done opportunely or out of season.

“That is one,” replied messer Federico. “

But as you know, every age brings its own thoughts with it, and has some peculiar virtue and some peculiar vice.

Thus, while old men are ordinarily more prudent than young men, more continent and wiser, so too they are more garrulous, miserly, querulous and timid; they are always scolding about the house, harsh to their children, and wish everyone to follow their way.

“

But of all ages, that of manhood is the most temperate, because it has left the faults of youth behind and has not yet reached those of old age.

Being placed then at the two extremes, young and old must needs learn from reason how to correct the faults that nature implants in them.

who is master of himself, without those restless manners which are often seen at that age; because such youths seem to have a certain something in them above the rest.

Moreover this quietness of manner has in it a kind of impressive boldness, because it seems the result not of anger but of judgment, and governed more by reason than by passion.

This is nearly always found in all men of high courage, and we see it also among those brute animals that have more nobility and strength than their fellows,—as in the lion and the eagle.

“

To have the favour of princes, then, there is no better way than to deserve it.

And when we see another man who is pleasing to a prince for any reason, we must not think to reach the same height ourselves by imitating him, for all things are not proper to all men.

For indeed there are also many who love modesty, which I do not however say alone suffices to make a man acceptable; but I do say that when united to high worth, it greatly honours its possessor.

And although it be silent about itself, praiseworthy deeds speak aloud and are far more admirable than if they were accompanied by presumption and rashness.

I will not indeed deny that there are many presumptuous Spaniards, but I say that those who are much esteemed are as a rule very modest.

Thus, he who consorts with the ignorant or wicked, is deemed ignorant or wicked; and on the contrary, he who consorts with the good, the wise, and the discreet, is himself deemed to be the like.

Because by nature everything seems to join willingly with its like.

Therefore I think we ought to use great care in beginning these friendships, for he who knows one of two close friends, at once imagines the other to be of the same quality.”

and therefore I will in no wise admit that what you say is reasonable, nay rather I venture to assert, and for the clearest reasons, that without this perfect friendship men would be far unhappier than all other creatures.

And if some profanely stain this sacred name of friendship, we ought not on that account to uproot it from our hearts, and for the guilt of the wicked deprive the good of such felicity.

And for my part I think there are here among us more than one pair of friends, whose love is steadfast and without deceit and lasting unto death with like desires, no less than if they were those ancients whom you mentioned awhile ago;

… and perhaps never found in human nature, a man who is conscious of being lacking in some particular, ought not to despond thereat or lose hope of reaching a high standard, even though he cannot attain that perfect and supreme excellence to which he aspires.

For in every art there are many grades that are honourable besides the highest, and whoever aims at the highest will seldom fail to rise more than half-way.

Therefore if our Courtier excels in anything besides arms, I would have him get profit and esteem from it in fine fashion;

In the other kind, that of arguzie, what can art avail?

For whatever it be, a pungent saying must dart forth and hit the mark before he who utters it shall seem to have given it a thought; otherwise it is flat and has no savour.

Therefore I think it is all the work of intellect and nature.”

for not only toilers in the field, sailors, and all those who perform hard and rough labour with their hands, but holy priests, and prisoners awaiting death from hour to hour, all seek continually some remedy and solace for their refreshment.

Hence everything that moves to laughter, cheers the mind and gives pleasure, and for the moment frees us from the memory of those weary troubles of which our life is full.

So laughter, as you see, is very delightful to all, and greatly to be praised is he who excites it reasonably and in a graceful way.

First he praised her for her virtuous qualities and then for still being beautiful; and she replying that she did not deserve such praise because she was already old, he said to her: ‘

My Lady, your only sign of age is your resemblance to the angels, who were the first and oldest creatures that God ever made.

’

Another time he said to Diego Garzia,[249] who was urging him to retire from a dangerous position where the cannon shot were falling: ‘

Since God hath put no fear in your heart, do not try to put any in mine.

’

‘I have already been at the New Market and the Old, then outside the San Gallo gate and around the walls for exercise, and have done a thousand things besides; and you are still asleep?’ Then Lorenzo said: ‘

What I dreamed in one hour is worth more than what you accomplished in four.

’

“Again, to censure a tyrant who was falsely reputed to be generous, messer Niccolò Leonico[264] said: ‘

Think what generosity rules him, for he gives away not his own things only, but other men’s as well!

’

As when someone said the other day to messer Antonio Rizzo[289] about a certain man from Forli: ‘You may know he is a fool, for his name is Bartolommeo.’ And another: ‘You are looking for a Master Stall, and have no horses!’ And: ‘

All the fellow lacks is money and brains.

’

… modest pleasantness, others a hidden or an open sting, others have a taint of grossness, others move to laughter as soon as they are heard, others the more they are thought of, others make us blush as well as laugh, others rouse a little anger.

But in all methods we must consider our hearers’ state of mind, for to the afflicted jocosity often brings greater affliction, and there are certain maladies that are aggravated the more medicine is employed.

“Hence if the Courtier pays heed to time, persons and his own rank, in his banter and amusing talk, and uses them not too often (for in truth it begets tedium to be harping on this all day, in all kinds of converse, in season …

“

The poor creatures do not desire to be men in order to be perfect, but in order to have liberty and to escape that dominion over them which man has arrogated to himself by his own authority.

And the analogy that you cite of matter and form does not apply in everything; for woman is not made perfect by man, as matter by form: because matter receives its being from form and cannot exist without it;

and if you will consider well the truth, we shall also see that in our understanding of great matters women do not hamper our wits but rather quicken them, and in war make men fearless and brave beyond measure.

And certainly it is impossible for vileness ever again to rule in a man’s heart where once the flame of love has entered; for whoever loves desires always to make himself as lovable as he can, and always fears lest some disgrace befall him that may make him to be esteemed lightly with her by whom he desires to be esteemed highly.

Nor does he stop at risking his life a thousand times a day to show himself worthy of her love:

“I spoke not of him who loves, but of him who entertains with amourous talk, wherein one of the most necessary conditions is that words shall never be lacking.

But just as true lovers have glowing hearts, so they have cold tongues, with broken speech and sudden silence; wherefore perhaps it would not be a false assumption to say: ‘Who loves much, speaks little.’

Yet as to this I believe no certain rule can be given, because of the diversity of men’s habits;

“

I engage to find her, provided you will find the Courtier.

”

“

I think, then, that whoever would be loved must love and be lovable; and that these two things suffice to win women’s favour.

“Now to answer that which you accuse me of, I say that everyone knows and sees that you are very lovable; but whether you love as sincerely as you say, I am very much in doubt, and perhaps the others too.

“Now to answer that which you accuse me of, I say that everyone knows and sees that you are very lovable; but whether you love as sincerely as you say, I am very much in doubt, and perhaps the others too.

For your being too lovable has brought it to pass that you have been loved by many women: and great rivers divided into many parts become little streams; so love, bestowed upon more than one object, has little strength.

But these continual laments of yours, and complaints of ingratitude in the women you have served (which is not probable, in view of your great merits), are a certain sort of mystery to hide the favours, contentments and pleasures attained by you in love, and …

“

There is a proverb which says that when our enemy is in the water up to the belt, we must offer him our hand and lift him out of peril; but when he is in up to the chin, we must set our foot on his head and drown him outright.

Thus there are some who do this with their rival, and as long as they have no safe way of ruining him, go about dissimulating and pretend to be rather his friend than otherwise;

which is not the case with a friend, who besides helping with comfort and advice, often repairs those mistakes which the blind lover commits, and always contrives secrecy and provides for many things for which he himself cannot provide.

Moreover very great relief is felt in telling our passion and unburdening it to a trusty friend, and likewise it greatly enhances our joys to be able to impart them.

”

nevertheless, he who is no musician is ashamed and dares not sing in the presence of others, or dance if he knows not how, or ride if he has not a good seat.

But from not knowing how to govern people there spring so many woes, deaths, destructions, burnings, ruins,—that it may be said to be the deadliest pest that is to be found on earth.

And yet some princes who are very ignorant of government are not ashamed to undertake to govern, I will not say in the presence of four or of six men, but before all the world, for their rank is set so high that all eyes …

… upon malefactors on account of their past errour (since what is done can not be undone), but has regard to the future, to the end that he who has erred may err no more nor be the cause of others erring through his bad example.

And thus the law presumes that the virtues can be learned, which is very true; for we are born capable of receiving them and the vices also, and hence custom creates in us the habit of both the one and the other, so that we first practise virtue or vice, and then are virtuous or vicious.

“The contrary is observed in things that are bestowed by nature, which we first have the power to practise and then do practise: as is the case with the senses;

“

Which captain would you deem of greater worth, the one who fighting openly puts himself in danger and yet conquers the enemy, or the one who by his ability and skill deprives them of their strength, reducing them to such straits that they cannot fight, and thus conquers them without any battle or danger whatever?

”

but it reduces to the sway of reason that which is perverse in our passions and recusant to right.

Therefore it is not well to extirpate the passions altogether, in order to be rid of disturbance; for this would be like making an edict that no one must drink wine, in order to be rid of drunkenness, or forbidding everyone to run, because in running we sometimes fall.

You know that those who tame horses do not keep them from running and leaping, but would have them do so seasonably and in obedience to the rider.

for this would be like making an edict that no one must drink wine, in order to be rid of drunkenness, or forbidding everyone to run, because in running we sometimes fall.

You know that those who tame horses do not keep them from running and leaping, but would have them do so seasonably and in obedience to the rider.

“Thus, when moderated by temperance, the passions are helpful to virtue, like the wrath that aids strength, hatred of evil-doers aids justice, and likewise the other virtues are aided by the passions;

“

Thus, when moderated by temperance, the passions are helpful to virtue, like the wrath that aids strength, hatred of evil-doers aids justice, and likewise the other virtues are aided by the passions; which, if they were wholly removed, would leave the reason very weak and languid, so that it could effect little, like the master of a vessel abandoned by the winds in a great calm.

“Now do not marvel, messer Cesare, if I have said that many other virtues are born of temperance, for when a mind is attuned to this harmony, it then through the reason easily receives true strength, which makes it bold, and safe from every peril, …

“

Now as to what you said about liberty, I reply that we ought not to say that true liberty is to live as we like, but to live according to good laws.

Nor is it less natural and useful and necessary to obey than it is to command; and some things are born and thus appointed and ordained by nature to command, as certain others are to obey.

… them, in order to render Him an account of them like good stewards to their lord, and ought to love them, and regard as personal to themselves every good and evil thing that happens to them, and provide for their happiness above every other thing.

Therefore the prince ought not only to be good, but also to make others good, like that square used by architects, which not only is straight and true itself, but also makes straight and true all things to which it is applied.

And a very great proof that the prince is good is when his people are good, because the prince’s life is law and preceptress to his subjects, and upon his behaviour all the others must needs depend;

… on the other hand, if only the flocks that roam our mountains here for pasture were to become wise men and worthy cavaliers, would you not think that those herdsmen who governed them and were obeyed by them, had become great lords instead of herdsmen?

You see then, that it is not the number but the worth of their subjects that makes princes great.

”

“

Although they be difficult, things that are possible may still be hoped to come to pass.

Therefore we shall in our times perhaps yet see him on earth; for although the heavens are so chary of producing excellent princes that hardly one is seen in many centuries, this good fortune may fall to us.”

“

If I held such rank, my Lady, perhaps it would be with me as it is wont to be with many others, who know better how to speak than to act.

”

which the Courtier cannot do, because he has not the means to practise them; and thus the prince, allured to virtue by the Courtier, may become more virtuous than the Courtier.

Moreover you must know that the whetstone, although it cuts nothing, yet makes iron sharp.

Hence it seems to me that although the Courtier instructs the prince, he need not on that account be said to be of more dignity than the prince.

of which good proof can be found in the fall of Troy. And beautiful women are for the most part either proud or cruel, or (as has been said) immodest; but this would not seem to my lord Morello a fault.

There are also many wicked men who have the gift of fair looks, and it seems that nature made them thus to the end that they should be better fitted to deceive, and that this gracious seeming is like the bait upon the hook.

”

… I think the most immediate cause is beauty of the soul, which (as partaker of true divine beauty) brightens and beautifies whatever it touches, and especially if the body wherein it dwells is not of such base material that it cannot impress thereon its quality.

Therefore beauty is the true trophy of the soul’s victory, when with power divine she holds sway over material nature, and by her light overcomes the darkness of the body.

“Hence we must not say that beauty makes women proud or cruel, although it may seem so to my lord Morello; nor yet ought we to ascribe to beautiful women those enmities, deaths and destructions of which the immoderate appetites of men are the cause.

… between their souls, which, being each drawn by desire for the other, pour themselves each into the other’s body by turn, and so commingle that each has two souls, and a single soul (thus composed of these two) rules as it were over two bodies.

Hence the kiss may be oftener said to be a joining of soul than of body, because it has such power over the soul that it draws her to itself and separates her from the body.

On this account all chaste lovers desire to kiss as a joining of the soul; and thus the divinely enamoured Plato says that in kissing the soul came to his lips to escape his body.

66.—“

Therefore the lover who considers beauty in the body only, loses this blessing and felicity as soon as his beloved lady by her absence leaves his eyes without their splendour, and his soul consequently widowed of its blessing.

Because, her beauty being far away, that amourous influence does not warm his heart as it did in her presence;

… deem no felicity able to equal that which we sometimes feel at a single glance coming to us from a woman’s beloved eyes,—what happy wonder, what blessed awe, shall we think is that which fills the souls that attain to the vision of divine beauty!

What sweet flame, what delightful burning, must that be thought which springs from the fountain of supreme and true beauty!

—which is the source of every other beauty, which never waxes nor wanes: ever fair, and of its own self most simple in every part alike; like only to itself, and partaking of none other;