Part 6

And bycause these follies are learned w^t ease inough, and carry withall a litle faire glose in shewe: they bestowe all their whole mindes none other waye. But grave matters they can not abide to weelde, as things to farre above their reache: and coulde finde in their harts to dwell in these toyes and trifles, as men whose capacitie conceiveth nought of Importaunce: like tender milkesops that can beare no brunt: or that, beside a glorious outside, have not mettall inough in them to abide a flea biting. And therfore, they could wishe it were so: that these entertainments and acquaintance with men, should go no further then the first sight. And of these there bee an infinite number.

And some againe be to full of words, and abound to muche in curtious gestures to cover and hide the defects and faults of their treacheries, and their vile & base natures: For they see, if they should be as baren & rude in their woords, as they be in their deeds & their doings, men would in no case abide them. And to saye a trueth, yow shall finde y^t one of these two causes, drawe most men one, to use these wast and needles Ceremonies, and nothing els: which lightly most men cannot away withall, bycause they be hindered by them, & their meanes, to live as they would, and lose their libertie: whiche a man dothe preferre above anything ells.

Wee must not speake ill of other men, nor of their doings: althoughe it plainely appere, that men do willingly lend good eare to heare it, as easily moved therto, by y^e nature of malice and envy, that pines at our Neighbours prosperity and rising to worship & honour: for at length men will eschewe the acquaintaunce of Slaunderous people, as much as they shunne the Oxe, y^t goreth with his horns, or strikes w^t his feete: making their reconing, that what they tell them of us, asmuche they will tell us, of them.

And some ther be, that so quarel at every word, question, and wrangle, that they shew they have litle skill in other mens natures: for, Every man desireth the victory should go one his side: and hates it asmuche, to be mastered in words, as to be vanquished in any other acte that he dothe. So y^t, willfully to overthwart a man, it workethe no Love and good will: but rather displeasure, rancoure and malice. And therfore, he that sekes to be well thought of, and would be taken for a pleasaunt and good Companion, must not so redily use these speaches: It was not so: And, Nay: it is as I tell you. I wil lay a wager with you: But he must rather take pains, to apply himself to other mens minds concerning such things, as have matter of small importaunce: By cause the victorye, in such cases, is daungerous: for, the gaininge the cause, in trifling questions, dooth often loose the Love of a faithfull friend. And men are so farre out of love & liking, of such hot fellowes: that they will by no meanes growe acquainted with suche, least they be driven every hower to bralle, to chide, and to fighte with them for it. And suche kinde of people doe purchase these names: Maister Uniciguerra: Or, Sir Contraponi: Or, Sir Tuttesalle: And sometime: il Dottor suttile.

And if you chaunce otherwhile, to be intreated of the company to speake your mind: I would have you doe it after a gentle sort, without shewing your selfe so greedie to carry the bucklers away, as if you would eate them up for haste. But you must Leave to every man his parte: And bee it right or wronge, consent to the minds of the most, or the most importunate: and so leave the fielde unto them: that some other, and not your selfe, may beate and sweat, and chace in the winning of the cause. For these quarelous contentions, bee foule and ill favoured fashions for gentlemen to use: and they get them ill will and displeasure of all men for it: and they bee uncomely for their owne unseemelines, which of it selfe offendeth every good honest minde, as it may chaunce you shall heare hereafter.

But the common fault of men is such, and eche man is so infected with this selfe love and liking of him selfe: that he hath no respect or care to please any man ells.

And to shewe them selves fine headed, of muche understanding, and wise: they counsell, reprove, dispute, and bralle, to daggers drawing, and allowe nothing els but that they say them selves.

To offer advise, unrequested: what is it els but to vaunt youre selfe wiser then he is, whom you do counsell: nay rather it is a plaine checke to him, for his Ignoraunce and folly. And therfore, you must not do so, with all your acquaintance generally: but only with your very friendes, or suche whom you are to governe & rule: or els, when a man hapely standes in daunger & perill, how muche a straunger so ever he be. But in our common Acquaintance and conversation, Let us not busy our selves, and medle to muche with other mens doings. In which fault many doe fall: but most of all, the men of least understanding. For, Men of grose capacities consider but litle: And they take no longe time to debate with them selves, as men that have litle busines to doe.

But how so ever it be, hee that offereth and geveth his counsell: geves us to thinke, hee hathe this conceite of him selfe: that all the witt is in him, and other poore men have none at all.

And sure there bee some, that stand so muche in conceite of their wit: that they will be in maner, at warres, with him, that wil not follow the counsell they give them. And thus they will say: "Very well: a poore mans counsell will not be taken: suche a one will doe as he list: suche a one geves no heede to my wordes." As though there were not more Arrogancie in thee, that sekest to bring a man to followe thy Counsell: then there is in him, that followes his owne advise.

And they doe also make the like fault, y^t take uppon them to reprove and correct mens faults, and to geve a definite sentence in all things, and lay the lawe to all men. "Suche a thing would not be done: You spake suche woordes: Doe not so: say not so: The wine that you drinke is not good for you: it would be red wine. You should use suche an Electuarie, and suche pilles:" And they never leave to reprove and correct. And let us passe that over, that otherwhile, they busy them selves so much, to purge other mens grounds: that their owne is overgrowen, and full of thornes and nettles. For it is a mervailous paine unto them, to heare one that side.

And as there be few or none, whose minds can frame, to spend their life with a Physition, a Confessour, and muche lesse a Judge that hath jurisdiction and power to controwle and correct all criminall faultes: so is ther not one, that can take any pleasure to live, or make himself familiar with suche Censors: so hard, and severe. For, every man loveth libertye: and they woulde robbe us of it, and get to be our masters. So that it is no good manner to be so redie to corect and give rules unto men: we must geve Scholemasters and Fathers leave to do that. And yet that notwithstanding, experience doth shewe, the childeren and scholers both, do often hide them selves from them, you see.

I doe not allow, that a man should scorne or scoffe at any man, what so ever he be: no not his very enimy, what displeasure so ever he beare him: for, it is a greater signe of contempt and disdaine, to scorne a man, then to do him an open wrong: forasmuch as wrongs may be done, either of choler, or of som covetous minde or other. And ther is no man will take a displeasure with that, or for that, he doth not set by: nor yet covet that thing, he doth altogether contemne. So that, a man doth make some accompt of him he dothe wronge: but of him that he scoffes and scornes, he makes no reconing at all, or as litle as may be.

And the Nature and effect of a scorne, is properly to take a contentation and pleasure to do another man shame and villany: thoughe it do our selves no good in the world. So that, good maner & honesty, would us beware we scorne no man in any case: wherin they be much to be blamed, that reprove men those blemishes they have in their person, either in woords, as Master Forese da Rabatta did, laughing at the countenaunce of Master Giotta: or in deeds, as many doe, counterfeting those that stutter, haulte, or be crookte shoulderd. And likewise, they that scoffe at any man, that is deformed, ill shapen, leane, litle, or a dwarfe, ar much to be blamed for it: or, that make a gibing and jesting at such follies as another man speaketh, or the woordes that escape him by chaunce: and with all, have a sporte and a pleasure to make a man blush: all these spitefull behaviours and fashions, worthely deserve to be hated, and make them that use them, unworthy to beare the name of an honest gentleman.

And such as use to jest at a man, be very like unto these: I meane them that have a good sport to mocke and beguile men, not in spite or scorne, but on a meriment alone. And you shall understand, There is no difference betweene a scorne and a mocke: but the purpose alone and intent a man hath, in the meaning the one or the other. For a man mockes and laughes otherwhile, in a sport and a pastime: but his scorne is ever in a rage and disdaine. Although in common speache and writing, wee take the one woorde sometime for the other. But He that doth scorne a man: feeleth a contentation in the shame he hath done him: And hee that dothe mocke, or but laughe: taketh no contentation in that he hath done: but a sport, to be merry & passe the time away: where it would be, both a greefe and a sorrow, perchaunce, unto him, to see that man receave any shame, by any thing he said or did unto him.

And althoughe I profited litle, in my Grammar in my youthe; yet I remember that Mitio, who loved Aeschines so muche, that he him selfe had wonder at it; yet other while, toke a sporte & a pleasure to mocke him: as when he said to him selfe: I will go to give him a mocke: so that, I must inferre, that the selfe same thing, done to the very selfe same body: according to the intent of him that doth it, may be either a mocke or scorne.

And bycause our purpose, cannot be plainely knowne unto other men: it shall not be good for us to use such parts, as bring men in doubt and suspicion, what our intent and meaning is in them: but rather let us eschewe them, then seeke to be counted Jesters. For, It many times chaunceth, in boording and Jesting, one tackes in sporte, the other strikes againe in earnest: & thus from playing, they come to fraying. So, he that is familiarly mockte in pastime, recons it, otherwhile, to be done to his shame & dishonour, and therat he takes a disdaine. Besides this, A mocke is no better, then a deceite. And naturally, it greveth every man to erre and be deceived. So that, many Reasons ther be to prove, That He that seekes to purchase goodwill, and be well thought of: must not make him selfe to cunning in mockes and Jestes.

It is very true, we are not able, in no wise, to leade this paineful life, altogether without some pleasure and solace: And bycause Jestes do geve us some sporte, and make us merry, and so consequently refreash our spirits: we love them that be pleasaunt, merry conceited, and full of solace. So that a body would thinke, I should rather persuade the contrarie: I meane, I shoulde say: It is convenient and meete in company, to use prety mockes, and otherwhile some Jestes and taunts. And without doubt, they that can stint after a friendly and gentle sort, be muche more made of, and better beloved then they that cannot skill or have no wit to doe it. Howbeit, it is needeful in this, to have a respect to many things.

And forasmuche as it is the intent of him that doth Jest: to make a sport and pastime at his faulte, whome he doth love and esteeme, and of whom he doth make more then a common account: it must be well lookte to, that the fault, wherin his friend hath fallen, be suche, as he may sustaine no slaunder or shame, or any harme by any talke or Jeste he makes uppon it: otherwise, his skil doth ill serve him, to make a good difference betweene a pleasaunt Jest, and a very plaine wronge.

And there be some men, so short & so testy, that you must, in no wise, be merry, nor use any jesting with them. And that can Biondello well tell, by Maister Philippo Argenti in the gallery of Caviccioli.

And moreover, It cannot be good to jeaste in matters of weite, and muche lesse in matters of shame. For, men will weene that wee have a good sporte (as the common saying is) to bragge and boast in our evill: as it is said, the Lady Philippe of Prato, took a singular pleasure and contentation in the pleasaunt & prety aunswer she made, to excuse her loose and wanton life. And therefore, I cannot thinke that Lupo of Uberti did any thing extenuat or lessen his shame: but rather increaste it greater, by the Jeste that hee made to excuse his faulte, and qualifye the opinion of his cowardly minde. For, where he might have kept him selfe safe without daunger in the castle of Laterin, wherein he was besieged round about, and shutte up: hee thought hee had plaide the man good inoughe, in that hee could say at the yealding it up: that "A wolfe doth not love to be besieged and shutte up." For, where it is out of time for to laughe, there to use any Jestes or daliaunce, it hath a very colde Grace.

And further, you shall understand, there be some Jestes y^t bite, & some y^t bite not at all. For the first sorte: let y^t wise counsell that Lauretta gave for that point, suffice to teach you: That Jestes must bite the hearer like a sheepe, but not like a dogge. For if it pinche, as the bite of a dogge: it shalbe no more a Jeste but a wronge. And the lawes almost in all countries, will, that who saith any villanie unto a man, shalbe grevously punished for it. And, perchaunce, it were not amisse, to provide with all, some sharp correction for him, that should bite in way of jesting, beyond all honest measure. But gentlemen should make account, that the lawe that punisheth wronges, extendeth as farre to jestes, and that they should seldome or very easily nip or taunt any man.

And besides all this, you must understand, that a jest, whether it bite, or bite not, if it be not fine & full of wit, men take no pleasure at al to heare it, but rather are wearied with it: or at least wise, if they doe laughe, they laughe not at the jest, but at the jester him selfe, that brings it forthe so colde.

And bycause, Jestes be no other thing but deceites: and deceite (as a thing that is framed of subtilenes & craft) cannot be wrought but of men, that have fine and redy wittes, and very present: therefore they have no grace in men that be rude, and of grose understanding: not yet in them alwayes, that have the best and floweing wittes: as, peradventure, they did not altogether become Master John Boccaccio.

But tauntes and Jestes be a special redines and aptnes of wit, and quicken the motions of the minde: wherefore they that have discretion, doe not in this point, consider their will, but their disposition of nature: and after they have once or twise tried their wittes, and finde them unfit for suche purpose: they leave to labour them selves any further in that kind of exercise: that it may not chaunce unto them, that hapt to the knight of the lady Horetta. And if you looke in to the maners of many, you shall easily see, this that I tell you is true: I say, that To Jest or to taunt, is not currant with every man that will, but onely with them that can. And there be many that for every purpose, have in their mouth redy, many of these wordes, which wee call Bicticcichi: that have no maner of sense or meaning in them. And some, that use very foolishly and fondly to chaunge Sillables into woords. And some you shall heare speake and make answer, otherwise then a man would lightly looke for, without any wit or pleasure in the world in their talke. And if you doe aske them, "Doue e il signore?" they answer againe. "Doue egli ha i piedi:" and likewise "Et gli fece unguer le mani con le grascia di signore Giovan Boccadoro. Doue mi manda egli? Ad Arno. Io mi voglió radere, Sarebbe meglio rodere. Va chiama il Barbieri. Et perrhe non il Barbadomani." Al which be to grose, to rude and to stale: and such were almost, all the pleasaunt purposes and jestes of Dioneo.

But I will not take uppon me at this time, to discourse of the best and the worst kinde of jestes, what they be: aswel for that other men have written treatises thereof much more lernedly and better then I can: as also, bycause jestes and tauntes, have at first sight, a large and sure proofe of their grace or disgrace: such, as thou canst not do much amisse in this point, w^tout thou stand to much in thy owne conceite, and think to well of thy selfe: for where the jest is prety and pleasaunt, there a man straite is merry, and shewes a liking by laughing, and makes a kinde of admiration of it. So that, where the company geves foorth no liking of thy sportes and conceites, by their mirthes and their laughing: hould thy selfe still then, and jest no more. For it is thy owne faulte thou must think, and not theirs that do heare the: forasmuch as the hearers, as it were allured, with the redie, pleasaunt, and subtile aunswers or questions (do what they can, will they or nill they) cannot forbeare their laughing, but laughe in spite of their teeth. From whom as from our right & lawfull Judges, wee must not appeale to our selves.

Neither must a man, to make other men merie, speake foule and filthie wordes, nor make ilfavoured gestures, distorting his countenaunce, & disfiguring his bodie: For, No man should, for other mens pleasures, dishonest & dishonour him self. It is an arte for a Juggler & jester to use: it doth not become a gentleman to do so. We must not then, imitate y^e common and rude behaviours of Dioneo. Madonna Aldruda Alzate La coda.

Nor we must not counterfet our selves to be fooles & unsavorie doltes: but as time & occasion serveth, tell some pretie tale or some news, never heard of before, he y^t can: & he y^t cannot, let him hold his peace. For, these be y^e partes of y^e wit: which, if they be sodain & prety, give a proofe & a shew of y^e quicknes of y^e wit, & the goodnes of y^e maners of him y^t speakes them: which thing doth verie much please men & makes them our lovers & friends. But if they be otherwise, they woorke them a contrary effect. For, a man would weene the asse would play his parte: or y^t some hody dody & louberly lout would friske and daunce in his doublet. There is another pleasaunte kind of communication, & y^t is when y^e pleasure & grace doth not consist in one merrie conceite alone, but in long & continued talke: which would be well disposed, wel uttered, & very wel set forth, to shew y^e maners, y^e fashions, y^e gestures & behaviours of them we speke, of so properly & lively, as y^e hearer should think that he heareth them not rehearsed, but seeth them with his eyes do those very things he heares them to speak of: which be very well observed by the gentlemen and gentlewomen both, in Boccace: although yet otherwhile (if I be not deceived) they do affect and counterfet, more then is sightly for a gentleman or gentlewoman to doe, like to these Comedie Players. And to doe this well, you must have the matter, the tale, or the story, you take uppon you to tell, perfect in your minde: and woordes so redy and fit, that you neede not say in the end: "That thing, and tother thing: This man, what doe you call him: That matter, helpe me to terme it:" And, "remember what his name is." For this is just the trot of the knight of the Lady Horetta. And if you doe reherse any chaunce, in which there be many speakers: you must not say, "He said and he aunswered:" bycause this worde (He) serveth for all men. So that the hearer that harkens unto it, is easily deceived, and forgets whome you meane. Then, it behoves them that discourse matters at length, to use proper names, & not to chaunge them after.