‘In this way affectation is avoided or hidden; and now you can see how incompatible it is with gracefulness and how it robs of charm every movement of the body or of the soul, about which, admittedly, we have so far said very little. However, we should not neglect it; for, as the soul is far more worthy than the body, it deserves to be all the more cultivated and adorned. As for what our courtier ought to do in this respect, we shall leave aside the precepts of all the many wise philosophers who have written on the subject, defining the virtues of the soul and discussing their worth with such subtlety; instead, keeping to our purpose, we shall state very simply that it is enough if he is, as we say, a man of honour and integrity. For this includes prudence, goodness, fortitude and temperance of soul, and all the other qualities proper to so honourable a name. And I believe that he alone is a true moral philosopher who wishes to be good; and for this he needs few precepts other than the ambition itself. Therefore Socrates was perfectly right in affirming that in his opinion his teaching bore good fruit when it encouraged someone to strive to know and understand virtue; for those who have reached the stage where they desire nothing more eagerly than to be good have no trouble in learning all that is necessary. So I shall say no more about this.
‘However, in addition to goodness, I believe that for all of us the true and principal adornment of the mind is letters; although the French, I know, recognize only the nobility of arms and think nothing of all the rest; and so they not only do not appreciate learning but detest it, regarding men of letters as basely inferior and thinking it a great insult to call anyone a scholar.’
Then the Magnifico Giuliano remarked:
‘You are right in saying that this error has prevailed among the French for a long time now; but if good fortune has it that Monseigneur d’Angoul$eCme, as it is hoped, succeeds to the throne, then I believe that just as the glory of arms flourishes and shines in France, so also with the greatest brilliance must that of letters. For, when I was at that Court not so long ago, I set eyes on this prince, and it seemed to me that, besides his handsome looks, there was such an air of greatness about him, accompanied, however, by a certain gracious humanity, that the kingdom of France on its own must always seem too limited for him. And subsequently from many gentlemen, both French and Italian, I heard a great deal in praise of his noble courtesy, his magnanimity, his valour and his generous spirit; and among other things I was told that he greatly loved and esteemed learning and respected all men of letters, and that he condemned the French themselves for being so hostile to this profession, especially as they have in their midst as magnificent a university as Paris, where people flock from all over the world.’
Then the Count added: ‘It is a marvellous thing that at such a tender age, guided solely by his natural instincts and departing from the usual attitudes of his countrymen, he should of himself have chosen so commendable a path. And since subjects always imitate the behaviour of their rulers, it could well be, as you say, that the French may yet come to value learning at its true worth. They could easily be persuaded to if they would listen to reason, since nothing is more naturally desired by men or more proper to them than knowledge, and it is the height of folly to say or believe that it is not always a good thing.
‘If I could speak with them or with others whose opinion does not agree with mine I would endeavour to show them how useful and necessary letters are to human dignity and life. For they were surely given by God as his supreme gift to mankind. And I should not lack examples from among those many great commanders of the ancient world, in all of whom prowess at arms was accompanied by the glory of learning. For, as you know, Alexander revered Homer so highly that he always kept the Iliad at his bedside. And he gave the greatest attention not only to these studies but also to philosophical speculations, under the guidance of Aristotle. Taught by Socrates, Alcibiades used letters to increase and enhance his good qualities. The attention which Caesar gave to study is attested by his own inspired writings. It is said that Scipio Africanus constantly had by him the works of Xenophon, in which, under the name of Cyrus, is drawn the portrait of a perfect king. I could cite Lucullus, Sulla, Pompey, Brutus and many other Romans and Greeks; but I shall just remind you that so excellent a commander as Hannibal, though naturally fierce and a stranger to humanity, treacherous and contemptuous both of men and the gods, none the less was something of a scholar and understood the Greek language. And if I am not mistaken I once read that he even left a book written by himself in Greek. But there is no call to tell you this, since I well know that you all realize how wrong the French are in thinking that letters are detrimental to arms. You know that in war what really spurs men on to bold deeds is the desire for glory, whereas anyone who acts for gain or from any other motive not only fails to accomplish anything worth while but deserves to be called a miserable merchant rather than a gentleman. And it is true glory that is entrusted to the sacred treasury of letters, as everyone knows except those who are so unfortunate as not to have made their acquaintance. When he reads about the great deeds of Caesar, Alexander, Scipio, Hannibal and all the others, who is so cringing, timorous and abject that he does not burn with the ambition to emulate them and is not ready to relinquish his all too brief natural life in favour of an almost eternal fame, which makes him live on more splendidly after death? But those who do not appreciate the pleasures of learning cannot realize how great is the glory that they preserve for so long, and measure it only by the life of one or two men, since their own memories are limited. The kind of glory of which they have experience is nothing in comparison with the almost everlasting glory about which, unfortunately, they know nothing; and since, therefore, glory means so little to them, we may reasonably believe that, unlike those who understand its nature, they will run few risks in pursuing it. Now someone may object to what I am saying and attempt to disprove it by various examples: citing, for instance, the knowledge of letters shown by the Italians compared with their lack of valour on the battlefield during recent years. This is only too true; but surely it may be said that here the weakness of a few has inflicted grave misfortune along with lasting infamy on the many, and they are responsible for our ruin and the way our spirit has been weakened if not crushed. Yet it would be more shameful for us to make this known to the world than it is for the French to be ignorant of letters; so it is better to pass over in silence what we cannot recall without sorrow, and leaving this subject (which I took up unwillingly) to return to our courtier.
‘I should like our courtier to be a more than average scholar, at least in those studies which we call the humanities; and he should have a knowledge of Greek as well as Latin, because of the many different things that are so beautifully written in that language. He should be very well acquainted with the poets, and no less with the orators and historians, and also skilled at writing both verse and prose, especially in our own language; for in addition to the satisfaction this will give him personally, it will enable him to provide constant entertainment for the ladies, who are usually very fond of such things. But if because of his other activities or through lack of study he fails to achieve a commendable standard in his writing, then he should take pains to suppress his work, to avoid ridicule, and he should show it only to a friend he can trust. And the exercise of writing will be profitable for him at least to the extent that it will teach him how to judge the work of others. For it is very unusual for someone who is not a practised writer, however erudite he may be, to understand completely the demanding work done by writers, or appreciate their stylistic accomplishments and triumphs and those subtle details characteristic of the writers of the ancient world. Moreover, these studies will make our courtier well informed and eloquent and (as Aristippus said to the tyrant) self-confident and assured no matter whom he is talking to. However, I should like our courtier to keep one precept firmly in mind: namely, that in what I have just discussed and in everything else he should always be diffident and reserved rather than forward, and he should be on his guard aga
inst assuming that he knows what he does not know. For we are instinctively all too greedy for praise, and there is no sound or song that comes sweeter to our ears; praise, like Sirens’ voices, is the kind of music that causes shipwreck to the man who does not stop his ears to its deceptive harmony. Recognizing this danger, some of the philosophers of the ancient world wrote books giving advice on how a man can tell the difference between a true friend and a flatterer. Even so, we may well ask what use is this, seeing that there are so many who realize perfectly well that they are listening to flattery, and yet love the flatterer and detest the one who tells them the truth. Indeed, very often, deciding that the one who praises them is not being fulsome enough, they lend him a hand themselves and say such things that even the most outrageous flatterer feels ashamed. Let us leave these blind fools to their errors and decide that our courtier should possess such good judgement that he will not be told that black is white or presume anything of himself unless he is certain that it is true, and especially in regard to those flaws which, if you remember, when he was suggesting his game for the evening Cesare recalled we had often used to demonstrate the particular folly of this person or another. To make no mistake at all, the courtier should, on the contrary, when he knows the praises he receives are deserved, not assent to them too openly nor let them pass without some protest. Rather he should tend to disclaim them modestly, always giving the impression that arms are, as indeed they should be, his chief profession, and that all his other fine accomplishments serve merely as adornments; and this should especially be his attitude when he is in the company of soldiers, lest he behave like those who in the world of scholarship want to be taken for warriors and among warriors want to seem men of letters. In this way, as we have said, he will avoid affectation, and even his modest achievements will appear great.’
[…]
_______
* The Italian words cited by Count Lodovico mean: satisfied, honourable, cause and people.
The Second Book of the Courtier
‘To continue the arguments of these gentlemen, which I wholly confirm and approve, I maintain that among the things we call good there are some that are always good simply in themselves, such as temperance, fortitude, health and all the virtues that foster peace of mind; and there are others that are good in various respects and depending on the end to which they are directed, such as laws, liberality, riches and so forth. I consider, therefore, that the perfect courtier, as Count Lodovico and Federico have described him, can indeed be good and praiseworthy, not, however, simply in himself but in regard to the end to which he is directed. For, to be sure, if the only fruit produced by the courtier’s noble birth, gracefulness, charm and skills were just himself, I should not consider it right for a man to put into acquiring the perfection of courtiership all the study and effort that are certainly necessary. On the contrary, I should claim that many of the skills that have been attributed to him, such as dancing, entertaining, singing and playing games, were vain and frivolous, and in a man of rank deserving of censure rather than praise. For these elegances of dress, devices, mottoes and other such things that belong to the world of women and romance often, despite what many may think, serve simply to make men effeminate, to corrupt the young and to lead them into dissolute ways. And the consequences are that the name of Italy is brought into disgrace and there are few who have the courage I shall not say to die, but even to take a risk. And certainly there are countless other things which would be of far greater benefit in both peace and war, given the same amount of study and effort, than this kind of sterile courtiership. But if the activities of the courtier are directed as they should be to the virtuous end I have in mind, then I for one am quite convinced not only that they are neither harmful nor vain but that they are most advantageous and deserving of infinite praise.
‘In my opinion, therefore, the end of the perfect courtier (which we have so far left untouched) is, by means of the accomplishments attributed to him by these gentlemen, so to win for himself the mind and favour of the prince he serves that he can and always will tell him the truth about all he needs to know, without fear or risk of displeasing him. And, if he knows that his prince is of a mind to do something unworthy, he should be in a position to dare to oppose him, and make courteous use of the favour his good qualities have won to remove every evil intention and persuade him to return to the path of virtue. Thus if the courtier is endowed with the goodness these gentlemen have attributed to him, as well as being quick-witted and charming, prudent and scholarly and so forth, he will always have the skill to make his prince realize the honour and advantages that accrue to him and his family from justice, liberality, magnanimity, gentleness and all the other virtues befitting a ruler, and on the other hand, the infamy and loss that result from practising the vices opposed to these virtues. Therefore I consider that just as music, festivities, games and other agreeable accomplishments are, so to speak, the flower of courtiership, so its real fruit is to encourage and help his prince to be virtuous and to deter him from evil. Then we must consider that the merit of good deeds consists in two principal things: to choose a truly virtuous end for our intentions, and to know how to find convenient and suitable means for its attainment. And so it necessarily follows that a man who strives to ensure that his prince is not deceived by anyone, does not listen to flatterers or slanderers or liars, and distinguishes between good and evil, loving the one and detesting the other, aims at the best end of all.
‘It seems to me also that the accomplishments these gentlemen have attributed to the courtier can be a good means of attaining the end I have in mind; and this is because of the many faults we see in our present-day rulers the greatest are ignorance and conceit. And the root of these two evils is nothing other than falsehood, which is a vice rightly detestable to God and man and more harmful to princes than any other. For princes lack most of all what they must have in the fullest measure, namely, someone to tell them the truth and remind them of what is right. For those who are hostile to the prince are not prompted by affection to perform these offices; on the contrary, they prefer to have him live wickedly and never correct his faults. And then again, they dare not criticize the prince openly for fear of being punished. Meanwhile, among the prince’s friends there are few who have free access to him, and these few are wary of reproaching him for his faults as freely as they reproach ordinary people, and often in order to win grace and favour they think only of suggesting things that are agreeable and diverting, even though they may be dishonourable and wicked. In this way, from being friends they become flatterers, and to benefit from their intimacy they always speak and act in order to gratify, and they mostly proceed by telling lies that foster ignorance in the prince’s mind not only of the world around but of himself. And this can be said to be the greatest and most disastrous falsehood of all, for an ignorant mind deceives itself and lies to itself.
‘The result of this is that apart from never hearing the truth of anything, princes become drunk with the power they wield, and abandoned to pleasure-seeking and amusements they become so corrupted in mind that (seeing themselves always obeyed and almost adored, with so much reverence and praise and never a hint of censure or contradiction) they pass from ignorance to extreme conceit. In consequence, they never accept anyone else’s advice or opinion; and, believing that it is very easy to know how to rule and that successful government requires no art or training other than brute force, they devote all their mind and attention to maintaining the power they have and they believe that true happiness consists in being able to do what one wants. Therefore there are some princes who hate reason and justice because they think these would act as a bridle to their desires, reduce them to servitude, and if followed, rob them of the pleasures and satisfactions of their rule; and they suppose that their power would be neither perfect nor complete if they were constrained to obey the call of duty and honour, since they believe that no one who obeys is a true ruler. Therefore following on these beginnings, and letting the
mselves be carried away by self-conceit, they grow arrogant, and with imperious countenance and stern ways, with sumptuous dress, gold and gems, and rarely letting themselves be seen in public, they think to gain authority among men and to be regarded as gods. But these princes, to my mind, are like the giant figures that were made in Rome last year on the day of the festival in Piazza d’Agone and which outwardly looked like great men and horses in a triumph but inside were stuffed with rags and straw. However, princes of this sort are worse still. For the giant figures were held upright by their own great weight, whereas, since they are badly balanced within and out of proportion in relation to their base, the downfall of these rulers is caused by their own weight, and from one error they fall into countless others. For their ignorance and their false belief that they can do no wrong, and that their power springs from their own wisdom, prompt them to use all and every means, just or not, to usurp states whenever they have the chance.
How to Achieve True Greatness Page 4