God or his Saintes, how witty or pleasaunt so ever the matter be.
Wherein, the company that Giovan Boccaccio hathe brought to speake
in his Novelles and tales, hath faulted so muche: that me thinkes
every good body, may justly blame them for it. And you must thinke
It is not only a token of great detestation & Impietie in a man, to
talke in jestinge wise of God: but hee is a wicked & sinfull man,
that will abide to heare it. But you shall finde some suche good men,
as will flie asmuche as the plague, the company of such as talke so
unreverently, and without respect, of the incomprehensible Majestie of
God. And wee must not alone speake religiously of him: but in all our
talkes wee must avoide what wee may, that our wordes may not witnes
against our life and our workes. For men doe hate their owne faultes
otherwhile, when they see them in another.
Likewise it is unsavourie, to talke of things out of time, not fitting
the place and company: although the matter it selfe, and spoken in
time, were otherwise both good and godly. We must not then reherse
Friers sermones to young gentlewomen, when they are disposed to sporte
them selves: as y^t good man did, that dwelles not farr hence, nere
to S. Brancatio. And in feastes & at table, wee must beware wee doe
not rehearse any sorowfull tales, nor put them in minde of woundes, of
sicknes, of deathes, of Plagues, or of other dolefull matters. But
if another man chaunce to move suche matter: it shalbe good, after
an honest and gentell sorte, to exchaunge that talke, and thrust in
some other, y^t may give them more delighte and pleasure to heare
it. Albeit, not long since I heard it said to a worthy gentleman our
neighbour, that Men have many times more neede to weepe then to laugh.
And for that cause hee said, these dolefull tales, which wee call
Tragedies, were devised at first, that when they were playd in the
Theatres (as at that time they were wont) they might draw fourth teares
out of their eyes, that had neede to spend them. And so they were by
their weeping, healed of their infirmitie. But albeit it bee good
to doe so: yet it will il become us to drive men into their dumpes:
especially where they bee mett to feaste and to solace themselves, &
not to mourne. For if there be any, y^t hath suche weeping disease:
it will bee an easie matter to cure it, w^t stronge Mustard or a
smoaky house. So that, in no wise, I can excuse our friend Philostrato,
for his worke that hee made full of dule and of death, to suche a
company as desired nothing more then mirthe. Wee must the rather use
silence, then discourse of suche sorrowfull matters.
And they doe asmuche amisse too, that never have other thing in their
mouthe, then their children, their wife, and their nourse. "My litle
boy, made mee so laughe yesterday: heare you: you never sawe a sweeter
babe in your life: my wife is such a one, Cecchina told mee: of troth
you would not beleeve what a wit shee hath:" There is none so idle
a body, that will either intend to answer, or abide to heare suche
foolishe prittle prattle. For it ircks a mans eares to harken unto it.
There be some againe, so curious in telling their dreames from point
to point, using such wonder and admiration withall, y^t it makes a mans
hart ake to heare them: & specially because (for y^e most parte) they
be such kinde of people: as it is but labour lost to heare, even the
very best exploits they doe, when they be most awake, and labour most
to shew their best. Wherfore we must not trouble men with so base and
absurde matter as dreames bee: especially suche foolishe things, as
most times men have. Albeit I have heard say many times, that wisemen
in times past, have leaft in their bookes many sortes of dreames,
conteining matters of deepe knowledge and understanding: it followeth
not yet, that wee, the unlearned and common sorte of people, should
use it in our familiar and common talke. And sure of all the dreames
that ever I heard (albeit I hardly listen to any) in my conceit, I
never heard any, that was worth the hearing but one alone, which the
good Master Flaminio Tomarozzo a gentleman of Rome did see, a man not
unlearned and grosse: but full of knowledge and singular witte. And
thus was his dreame, This gentleman Master Flaminio Tomarozzo, thought
he was sitting in a very riche Apothecaries shop, a neere neighbour
of his. And after he had bin there a while (what soever the occasion
was) the people were up in a rore one a sodaine, and fell to spoiling
of all that was in the shoppe. One tooke an Electuarie, another a
Confection, some one thing, some another, and presently eate it upp
all: So that within a while, there was neither virell glasse, ertherne
pot, wodden boxe, nor any potels of drugges, that was not emptied,
broken, or overthrowne. But amongest them all, ther was one verye small
glasse, full to the toppe of verie cleare water, which many did smell
to, but no man would taste. He stoode not there long, but there came
in a tall man, an aged and very grave man, to look unto. This Aged
father beholding this unfortunate Apothecaries boxes and pottes, and
finding some emptied, some overthrowne, and the better parte broken:
At lenght casting his eye aside, he chaunced to see the smal glasse I
spake of before, and setting the same to his mouthe, hee dranke it up
so cleane: that he leaft not one droppe. And this doone, he went from
thence as the rest did before. Master Flaminio was abashed and marveled
muche at this matter. And therefore turning to the Apothecarie he saied
unto him: Sir, whoe is this that came laste? and why did he drinke up
so savourly, all the water in that litle glasse, which all the reast
refused. To whome the Apothecarie seemed to make this aunswer. My
sonne, this is the Lord God. And the water, that hee alone dranke, and
all the reast refused and would not taste as you saw: was discretion:
which, you know wel ynough men will not taste of, by any meanes.
Such kind of dreames, I hould well a man may rehearse, and heare
with much pleasure and profit. Bycause they doe more resemble, the
Cogitations & thoughts of an awakened minde: or better, I shoulde
say, the vertue sensitive: then the visions and sights of a drowsie
head. But those other dreames, without shape, fashion or sense: (which
the moste parte of suche men as we are, bee wont to have) would be
forgotten cleane, and lost with our sleepe. Howbeit, I doe not deny but
the dreames of good men and learned, be better and wiser than theires
of the wicked and more unlearned sorte.
And albeit a man would weene, there can bee nothing in the worlde
more vaine then Dreames: yet there is one thing more light then they,
and that are Lies. For there is yet some shadowe, and, as it were, a
certaine feeling of that which a man hath seene in his dreame. But
there is neither shadowe nor bodye of a trueth in a lie. And therfore
we should lesse busie mens eares, and their mindes to harken to lies,
then to dreames, because they bee otherwhile received for truethes.
But time, in the ende, discovers suche pelfe: that liers, not only
doe gaine no credite, but no man vouchesafes to harken unto them,
in otherwise (as the men that carry no substaunce in their woordes)
then if they had saide nothing or blowne a litle winde. And you shal
understand, ther be many y^t use to lie, not minding any ill purpose
in it, or to make their owne peculiar proffit by it, to hurt other
men or shame their neighbour: onely they doe it, for a pleasure they
take to tell a lie: as men that drinke not, all for thirst: but for a
pleasure they take, to taste of the wine. Other some doe tell lies, to
make a vaine glorious boasting of them selves: vaunting and telling in
a bravery, what wonderfull exploits they have doone, or bearing men in
hand, they be greate doctours and learned men.
In Silence too, after a sorte, without speache, a man may tell a
lesinge: I meane with his gestures and grace: as some you shall see,
that being of meane, or rather base condition and calling, use suche a
solemnitie in all their doings, and marche so stately, and speake with
suche a prerogative, or rather discourse like Parleament men, setteling
them selves, as it were, in a place of Judgement, proudly prying about
them like Peacockes: that it is a very death to behold them.
And some suche you shall finde, that allthough they bee combered with
no more wealthe then easily serves their turne: yet will they never
appeare unles their neckes be laden with chaines, their fingers full
of rings, their cappes beset with agletts, and every other parte
bespangled, as though they would defie y^e King of Castiglio. Whose
behaviours be full of follies and vaine glorie, which cometh of pride,
growing of vanitie it selfe. So that wee must eschew these faults, as
foule and unseemely things. You shall understand, in many Cities, and
those of the best, the lawes doe not suffer, that riche men should go
muche more gorgeously attired, then the poore. For poore men thinke
they have a wrong: when men seeme, but in countenaunce alone, as it
were Imperiously to reigne over them. So that we must carefully beware
we fall not into these follies.
Neither must a man boaste of his Nobilitie, his Honour or riches:
muche lesse vaunt of his witt, or gloriously reherse to much of his
deedes & valiant Actes, or what his Auncestors have done, nor uppon
every occasion, fall in rehersall of suche thinges, as many men doe.
For in suche case, a man would weene, they seeke, either to contend
with the Company, (if they be, or will take uppon them to bee, as good
Gentlemen, & of as muche wealthe and worthines, as they bee:) or elles
to overcrowe them, (if they live in meaner condition and calling,
then they doe). And as it were to upbraide them, their poore and base
condition of life.
A man must neither embase, nor exalte him selfe to muche out of
measure: but rather bury in silence some parte of his merits, then
arrogate to muche unto him. Bycause Goodnes it selfe, when it excedeth
muche, is ever envide of some. And you may be sure, they that embase
them selves thus beyond measure, refusing that worship and honour
that is but duely their owne of very right: shewe more pride in this
contempte, then they that usurpe those things, that are not so due unto
them. So y^t a man perchaunce, might saye, Giotto hath not deserved
those Commendations y^t some beleve, in y^t he refused to be called
Master: being not only a master but without doubt a singular and
cunning master in his art in those dayes. But be it blame, or praise
y^t he deserved: it is most sure, he that refuseth that which every
man els doth hunt for: sheweth therin, he reproveth or contemneth the
common opinion of men. And, to contemne the honour & renowne, which
other men gape for so much, is but to glorie and magnifie him selfe
above other. For asmuche as there is no man (without he be mad) will
refuse and reject things that be deare and of price: unles hee be
suche, as hathe plenty and store of those deare and deintie things.
Wee must not boast of those good things that be in us, nor set them to
light: for in y^e one, wee doe upbraide men their faults: In the other,
wee scorne to muche their vertues. But it behoveth every man to speake
his owne praise, as litle as hee may. And if occasion drive him unto
it: it shalbe good, modestly to speake the truethe, as I have told you
before.
And therefore, they that desire to doe men a pleasure: must needes
leave one faulte, y^t is to common with all men: they must not shewe
them selves so afraide and fearefull to speake their mindes, when a
man dothe aske their advise. For, it is a deadly paine to here them,
& specialy if they be men, in y^e Judgement of y^e world, of good
understanding and wisedome. What a fetching about is this, ere they
come to y^e mater? Sir I beseche you pardon mee, if I doe not say well.
I will speake like a gros man as I am: & grosly according to my pore
skil. And Sir, I am sure you will but mocke me for it. But yet, to obey
you: & they drawe their words forth so long, & put them selves to suche
paine: y^t, while these ceremonies be a doing, y^e hardest question
y^t is, might have bin determined with fewer words and shorter time:
bycause they cannot get out of these protestations, when they bee in.
They bee also very tedious to men, and their conversation & maners
are very troublesome: whoe shewe too base and abject a minde in their
doings. And where the chefest and highest place, is apparantly due unto
them: they will ever creepe downe to the lowest. And it is a spitefull
buisines to thrust them up: For they will straite jogge backe againe,
like a resty Jade, or a Nagge that startleth a side at his shadowe. So
that, there is muche a dooe w^t them, when wee meete at a doore. For
they will not (for all you can dooe) in any case enter before you, but
so traverse their ground, go backe, and so fray and defend with their
armes and their handes: that at every thirde steppe, a man must be
ready to wage battell with them: and thus they breake of, all solace
and pleasure, and otherwhile, the buisines they meete aboute.
And therfore, Ceremonies, which wee name, as you heare, by a straunge
terme, as lacking a worde of our owne, bycause our elders, having no
knowledge of those superstitious fashions, coulde not well give them
a proper name. Ceremonies, I saye, (in my Judgement,) differ not much
from lies & dreames, for their own very vainesse it selfe. So that wee
may couple and joine them together in this our treatise, sithe occasion
serves so fitt to speake of them here. As a good man hath often shewed
me: those solemnities that church men doe use at their Altars, and in
their divine service bothe to God and his holy things, are properly
called Ceremonies: but after, men did begin, to reverence eche other
with curious entertainements, more then were convenient, and would be
called masters and Lords, amongest them selves, yealding bending, and
bowing their bodies, in token of reverence one to another, uncovering
their heads, using highe titles and Styles of honour, and kissing their
hands as if they were hollye things: some body, by like considering
all these things well, and finding these newe founde curious follies
without any name: thought good to Christen and call them Ceremonies,
but sure in a jest as I take it: as to be mery and make good cheare, we
terme it in sport, a triumph: which custome, no doubt, tooke not his
being at us, but elles where, as barbarous & straunge: and not long
since, from whence I knowe not, transported into Italie: whose deedes
being wretched, and effects base and vile, hath gotten encrease and
honor, in vaine woords alone, and superfluous titles.
Ceremonies then, if we consider well their intents that use them:
are but vaine shewes of honour and reverence, towardes him to whome
they be doone: framed of semblance and wordes touching their titles
and courtious offers. I say vaine: In that we honour men to their
face, whome we reverence not in deede, but otherwhile contemne. And
nevertheles, because we may not go against custome, wee give them these
titles: The most honorable Lord suche a one: the Noble Lord suche a
one. And so otherwhile wee offer them our humble service: whome wee
could better unserve then serve, & commaund then doe them any duety.
Then not Lesinges alone, but also Treacheries and Treasons, shalbe
called Ceremonies. But because these wordes and these titles above
rehersed, have lost their strength: and waste, (as a man may say of
Iron) their temper, w^t such continuall occupying of it as it we
doe use: we must not so precisely way them as other words, nor so
strictly construe the meaning of them. And, that this is true, that
which allwayes happens to all men, dothe shewe it plaine inoughe.
For if wee meete with a man, we never sawe before: with whome, uppon
some occasion, it behoves us to talke: without examining wel his
worthines, most commonly, that wee may not offend in to litle, we give
him to much, and call him Gentleman, and otherwhile Sir, althoughe he
be but some Souter or Barbar, or other suche stuffe: and all bycause
he is appareled neate, somewhat gentleman like.
And as men in times past, were wont to have under the Privilege of
the Pope & Emperour, peculiar & distinct titles of honour, which
might not be untouched, without doing wrong to the privileged men:
nor againe attributed & geven without a scorne, to them that were no
such privileged persones: So at this daye, wee must more freely use
those titles, and the other significations of honour, like to those
titles: bycause Custome the mightiest Lorde, hathe largely therewith,
privileged men of our time.
This use and custome, then so faire and gallant without, is altogether
vaine within, and consisteth in semblance without effect, & in wordes
without meaning. But this notwithstanding, it is not lawful for us to
chaunge it: but rather, bycause it is not our fault, but the fault of
our time, wee are bounde to followe it: but yet wee must discretely doe
it.
So that wee are to noate, that Ceremonies are used, either for a
Profit, or for a Vanitie, or for a Duetie. And every lie that is told
for a mans private profit: is a deceite, a sinne, and a dishonest
parte: for, in what so ever it bee, A man can never honestly lie.
And this is a common fault with flatterers, that counterfet them selves
to be our friendes, and apply them selves ever to our desiers, what
soever they be: not bycause wee would have it so, but to the ende
wee should doe them some pleasure, for it. And this is not to please
us, but to deceive us. And albeit this kind of fault be, peradventure,
by reason of custome sufferable: yet notwithstanding bycause of it
selfe, it is fowle and hurtefull, it ill becomes a gentle man to doe
it. For it is no honestie to seeke a pleasure by the hurt of another.
And if lies and false flatteries, may bee termed Ceremonies (as I
have saide before:) so oft, as we use them for respect of our gain &
profit: so oft wee doe hazard our good name and credite: so that this
consideration alone, might move us well to leave all Ceremonies, and
use them no more.
It resteth now that I speake of those y^t bee done of Dutie, and of
those that be done of a Vainesse. As touching y^e first, We must not
leave them undone in any wise. For he that faileth to doe them, dothe
not onely displease, but doth a wrong to him, to whome they be due. And
many times it chaunceth y^e men come to daggers drawing, even for this
occasion alone, that one man hath not done the other, that worship and
honour uppon the way, that he ought. For to saye a trueth The power of
custome is great & of much force, (as I said) and would be taken for a
lawe, in these cases. And that is the cause we say: You: to every one,
that is not a man of very base calling, and in suche kinde of speach
wee yealde such a one, no maner of courtesie of our owne. But if wee
say: Thou: to suche a one, then wee disgrace him and offer him outrage
and wronge: and by suche speach, seeme to make no better reconing of
him, then of a knave and a clowne.
And although the times past, and other countries, have used other
maners: let us yet, keepe ourselves to our owne: And let not us dispute
the matter, which is the better of twaine. For wee must observe, not
those, that we Judge in our owne conceits to be good: but suche, as
be currant by custome, & used in our owne time: as lawes, which we be
bound to keepe, thoughe they be not all of the best, till suche time,
as the magistrates, the Prince, or they that have power to amend them,
have chaunged them to better.
So that It behoves us, hedefully to marke the doings and speache,
wherewith daily practise and custome, wonteth to receave, salute,
& name in our owne country, all sortes and kinds of people, and in
all our familiar communication with men, let us use the same. And
notwithstanding the Admerall (as peradventure the maner of his time
was suche) in his talke with Peter the King of Aragon, did many times:
Thou him: Let us yet saye to our King: Your majestie: and your highnes:
aswell in speache as in writing. And if they have followed the use of
their time: then let not us breake the fashions of ours. And these doe
I call Duetifull Ceremonies, bycause they proceede not, as we would,
or of our owne free willes: but are laide uppon us by the Lawes: I
meane, Common custome.
And in suche things, as carry no evill meaning in them, but rather some
face of courtesie: reason would and commaundeth, we shoulde rather
observe common Custome, then dispute and lay the lawe for them.
And albeit, to kisse in shewe of reverence, of very right appertaineth
to the reliques of Saints and there holy matters: yet if it bee the
maner of your country, at parting, to say: Signori, Io vi bascio la
mano. Or: Io son vostro servidore: Or els: vostro schiavo in catena:
you must not disdaine it, more then other. But, In farewelles and
writings, you must salute and take leave, not as reason, but as custome
will have you: and not as men wont in times past, or should doe: but as
men use at this day: for it is a chorlishe maner to say: What greate
gentleman is he I pray you, that I must master him: Or: is he becom
master parson, that I must kisse his hands? for he that is wont to be
(Sird) and likewise (Sirreth) other: may thinke you disdaine him, and
use some outrage unto him, when you call him to his face, by his bare
name, and give him no addition.
And these termes of Seignory, service, & duetye, and such other
like unto these, as I have saide: have lost a greate parte of their
harshnes, and (as hearbes long steepte in the water) are sweetened,
and made softe and tender, by reason of muche speache in mens mouthes,
and continuall use to speake them. So that we must not abhorre them, as
some rude and rusticall fellowes, full of foolishe simplicitie, doe:
that would faine beginne the letters we write to Kinges and Emperours
after this sort, vz. If thou and thy children be in healthe it is well:
I am also in healthe: saying, that suche was the beginning of the
letters, the Latins did write to the magistrates of Rome. If men should
live by their measure, and go backe to those fashions and maners, our
first fathers did use: the worlde then by litle and litle, would come
so about, that we should feede uppon acornes againe.
And in these Duetifull Ceremonies, there be also certain rules and
precepts, we must observe: that wee may not bee touched w^t Vainesse
and Pride. And first of all, wee must consider the country where wee
doe live. For all customes be not currant a like in all countreys.
And peradventure that which they use in Naples, which is a Citye
replenished with gentlemen, of good houses, and Lordes of greate power,
were not so fitte for Florens and Luke: Which are inhabited, for the
most part, with Merchants and plaine gentlemen, without any Prince,
Marques, or Barone amongest them. So that the brave and Lordelike
manners of the gentlemen of Naples transported to Florence: should
be but waste, and more then needes: like a tall mans gowne cast over
a dwarfe: as also the manners of Florence shoulde be to pinchinge
and straite, for the Noble natures and mindes of the gentlemen of
Naples. And although the gentlemen of Venice use great embracings and
entertainementes amongst themselves, and fawne without measure the one
on the other, by reason of their offices, degrees and favours they
looke to finde when they meete and assemble to choose their officers:
yet for all this, it is not convenient, that the good men of Rouigo, or
the Citizens of Asolo, should use the like solemnities, embraceings and
entertainements one to another, haveing no such kinde of cause amongst
them: Albeit all that same countrie (if I bee not deceived) is falne a
litle, into these kinde of follies, as over carelesse and apt inough
by nature, or rather learning those maners of Venice their Lady and
Mistris: because Everie man gladly seeketh to tread the steps of his
better: although there be no reason for it.
Moreover we must have a regarde to the time, to the age, and the
condition of him, to whom we use these ceremonies, and likewise respect
our owne calling: and with men of credite maintaine them: but w^t men
of small account cut them of cleane, or at least, abridge them as muche
as wee may, & rather give them a becke then a due garde: Which the
courtiers in Rome can very well skill to doe.