Part 58

“But if the Courtier were so old that it would not become him to practise music, festivals, games, arms, and the other personal accomplishments, still we cannot say that it is impossible for him to win his prince’s favour by that road. For if his age prevents his practising those things, it does not prevent his understanding them, and if he has practised them in his youth, it does not prevent his having the more perfect judgment regarding them, and his knowing the more perfectly how to teach them to his prince, in proportion as years and experience bring more knowledge of everything. Thus, although the old Courtier does not practise the accomplishments ascribed to him, he will yet attain his aim of instructing his prince rightly.

47.—“And if you are unwilling to call him Courtier, it does not trouble me; for nature has not set such limit upon human dignities that a man may not mount from one to another. Thus, common soldiers often become captains; private persons, kings; and priests, popes; and pupils, masters; and thus, together with the dignity, they acquire the name also. Hence perhaps we might say that to become his prince’s instructor was the Courtier’s aim. However, I do not know who would refuse this name of perfect Courtier, which in my opinion is worthy of very great praise. And it seems to me that just as Homer described two most excellent men as patterns of human life,—the one in deeds (which was Achilles), the other in sufferings and endurance (which was Ulysses),—so also he described a perfect Courtier (which was Phœnix), who, after narrating his loves and many other youthful affairs, says that he was sent to Achilles by the latter’s father, Peleus, as a companion and to teach the youth how to speak and act: which is naught else but the aim which we have marked out for our Courtier.

“Nor do I think that Aristotle and Plato would have scorned the name of perfect Courtier, for we clearly see that they performed the works of Courtiership and wrought to this end,—the one with Alexander the Great, the other with the kings of Sicily. And since the office of a good Courtier is to know the prince’s character and inclinations, and thus to enter tactfully into his favour according to need and opportunity, as we have said, by those ways that afford safe access, and then to lead him towards virtue,—Aristotle so well knew the character of Alexander, and tactfully fostered it so well, that he was loved and honoured more than a father by Alexander. Thus, among many other tokens that Alexander gave him of good will, the king ordered the rebuilding of his native city, Stagira, which had been destroyed; and besides directing Alexander to that most glorious aim,—which was the desire to make the world as one single universal country, and all men as a single people to live in amity and mutual concord under a single government and a single law, which should shine equally on all like the light of the sun,—Aristotle so instructed him in the natural sciences and in the virtues of the mind as to make him most wise, brave, continent, and a true moral philosopher, not only in words but in deeds; for a nobler philosophy cannot be imagined than to bring into civilized living such savage people as those who inhabited Bactria and Caucasia, India, Scythia; and to teach them marriage, agriculture, honour to their fathers, abstention from rapine, murder and other evil ways; to build so many very noble cities in distant lands;—so that countless men were by his laws reduced from savage life to civilization. And of these achievements of Alexander the author was Aristotle, using the means of a good Courtier: which Callisthenes knew not how to do, although Aristotle showed him; for in his wish to be a pure philosopher and austere minister of naked truth, without mingling Courtiership therewith, he lost his life and brought not help but rather infamy to Alexander.

“By these same means of Courtiership, Plato schooled Dio of Syracuse; and having afterwards found the tyrant Dionysius like a book all full of faults and errours and in need of complete erasure rather than of any change or correction (since it was not possible to remove from him that tinge of tyranny wherewith he had so long been stained), Plato was unwilling to practise the ways of Courtiership upon him, thinking that they all would surely be in vain. Which our Courtier also ought to do, if by chance he finds himself in the service of a prince of so evil a disposition as to be inveterate in vice, like consumptives in their malady; for in such case he ought to escape that bondage, in order not to receive blame for his lord’s evil deeds, and in order not to feel that distress which all good men feel who serve the wicked.”

48.—Here my lord Ottaviano having ceased speaking, my lord Gaspar said:

“I did not in the least suspect that our Courtier was so honoured; but since Aristotle and Plato are his fellows, I think that no one ought henceforth to scorn this name. Still I am far from sure whether I believe that Aristotle and Plato ever danced or made music in their lives, or performed any other acts of chivalry.”

My lord Ottaviano replied:

“It is hardly permitted to think that these two divine spirits did not know everything, and hence we may believe that they practised what pertains to Courtiership, for on occasion they write of it in such fashion that the very masters of the subjects written of by them perceive that they understood the same to the marrow and deepest roots. Wherefore there is no ground for saying that all the accomplishments ascribed to him by these gentlemen do not befit a Courtier (or instructor of the prince, as you like to call him) who contributes to that good end which we have mentioned, even though he were a very stern philosopher and most saintly in his behaviour, because they are not at variance with goodness, discretion, wisdom, worth, at every age and in every time and place.”

49.—Then my lord Gaspar said:

“I remember that in discussing the accomplishments of the Courtier last evening, these gentlemen desired that he should be in love; and since, by reviewing what has thus far been said, we might conclude that a Courtier who has to allure his prince to virtue by his worth and authority, must almost of necessity be old (because knowledge very rarely comes before years, and especially in those things that are learned by experience),—I do not know how becoming it is for him (being advanced in age) to be in love. For as has been said this evening, love does not sit well upon old men, and those things which in young men are delights, courtesies and elegances very pleasing to women, in old men are extravagances and ridiculous incongruities, and for him who practises them win hatred from women and derision from others.

“So if your friend Aristotle, the old Courtier, were in love, and did those things which young lovers do, like some whom we have seen in our days,—I fear he would forget to instruct his prince, and perhaps children would mock at him behind his back, and women would get little pleasure from him except to deride him.”

Then my lord Ottaviano said:

“As all the other accomplishments ascribed to the Courtier befit him although he be old, methinks we ought by no means to deprive him of this enjoyment of loving.”

“Nay,” said my lord Gaspar, “to deprive him of love is to give him an added perfection, and to make him live at ease remote from misery and calamity.”

50.—Messer Pietro Bembo said:

“Do you not remember, my lord Gaspar, that although he is little skilled in love, yet in his game the other evening my lord Ottaviano seemed to know that there are some lovers who call sweet the scorns and ires and warrings and torments which they have from their ladies; whence he asked to be taught the cause of this sweetness? Therefore if our Courtier, although old, were inflamed with those loves that are sweet without bitterness, he would feel no calamity or misery in them; and if he were wise, as we suppose him to be, he would not deceive himself by thinking that all was befitting to him which befits young men; but if he loved, perhaps he would love in a way that would bring him not only no blame, but much praise and highest happiness unaccompanied by any pain, which rarely and almost never happens with young men; and thus he would not fail to instruct his prince, nor would he do aught to deserve the mockery of children.”

Then my lady Duchess said:

“I am glad, messer Pietro, that you have had little fatigue in our discussion this evening, for now we shall with more assurance impose on you the burden of speaking, and of teaching the Courtier this love which is so happy that it brings with it neither blame nor discomfort; for perhaps it will be one of the most important and useful attributes that have thus far been ascribed to him: therefore tell us, on your faith, all you know about it.”

Messer Pietro laughed, and said:

“I should be sorry, my Lady, that my saying it is permissible for old men to love should be a reason for these ladies to regard me as old; therefore please to give this task to someone else.”

My lady Duchess replied:

“You ought not to shun being reputed old in wisdom, even if you are young in years; so speak on, and make no more excuse.”

Messer Pietro said:

“Indeed, my Lady, if I must talk about this matter, I should need to go take counsel with my Lavinello’s Hermit.”

Then my lady Emilia said, half vexed:

“Messer Pietro, there is no one in the company who is more disobedient than you; therefore it will be well for my lady Duchess to inflict some chastisement upon you.”

Messer Pietro said, again smiling:

“Be not angry with me, my Lady, for love of God; for I will tell what you wish.”