It is not long, since there was in Rome a worthy gentleman, of singular good witt and profound learning, whose name was Ubaldino Bandinelli. This gentleman was woont to say, that as ofte as hee went or came from the Courte, although the stretes weare ever full of gallant Courtiers, of Prelates and Noble men, and likewise of poore men, and people of meane and base condition: yet he thought he never encountred any, that was either better or worse then himselfe. And without doubte hee could meete with fewe, that might bee compared in goodnes to him: respectinghis vertues, that did excel beyond measure. But we must not alwayes in these things measure men by yeElne: We must rather waye them in the millers scoles, then in the goldsmythes balaunce. And it is a courtious parte, redily to receave them in to favour: not bycause they bee woorthe it: but as men doe with coines, bycause they be currant.
To go further, wee must doe nothing in their sight whome wee desire to please, that may shewe wee covet, rather to rule and to reigne, then to live in a familiar equalitie amongest them. For hautines of harte and ambitious disposition, as it kindleth an ill opinion: so it ministreth muche cause of contempte, which in conclusion will so woorke against thee, ytthou shalt bee cleane cast out of honest company. But our dooings must rather beare a signe and shewe of reverence, meekenes, & respect to yecompany, in which wee fellowship ourselves. So that, what so ever is doone in meete and convenient time, may hapely deserve no blame: but yet in respect of the place and the persone, it may be reproved well: althoughe for it self, yematter deserve no rebuke. As to brawle and to raile at your servaunts (which we have talked of before) but muche more to beate them. Because these partes, are asmuche as to reigne and to rule: which no honest and civil gentleman will use, in presence of them he doth respect with any reverence or courtesie. Besidesthis, the company is muche offended with it, and their meetinges are broken, and especially, if it be done at the table, which is a place of solace and mirthe, and not of brawle and scolding. So that I must nedes commend Currado Gianfigliazzi for his civil behaviour in ythe multiplied no words with Chichibio to trouble his guests: albeit he deserved to be sharply punished for it, when he would sooner displease his master then Brunetta. And yet if Currado had made lesse adoe about it then he did: it had ben more his praise. For then he should never have neded, to call uppon God, to witnes his threatnings so muche as he did.
But to returne to our matter: it is not good for a man to chide at the table for any cause. And if thou be angrie, shew it not, nor make no signe of thy greefe, for the reason I have tolde thee, and specially if thou have straungers with thee: because thou haste called them to be merry, and this wil make them sad. For, as the sharpe and tarte things ytother men doe feede uppon in thy sight, doe set thy teeth likewise on edge: so to see other men vexed and out of quiet, it maketh us unquiet too. I call them Fromward people, which will in allthings be overtwhart to other men: as the very worde it selfe doth shewe. For, Frome-warde, signifieth asmuche, as Shorne against the wooll. Now, how fit a thinge this frowardnes is, to win the good will of men, and cause men towishe well unto them: that you your self may easily Judge, in that it consisteth in overtwharting other mens desiers: which qualitie never mainteineth friendship, but maketh friends become foes. And therfor let them that desire to be well thought of and welcome amongst men, endevour them selves to shunne this fault: For it breedes no good liking nor love, but hatred and hurt. I would councell you rather to measure your pleasures by other mens willes: where there shal come no hurt nor shame of it: and therin alwayes to doe & to saye, more to please other mens mindes and fansies, then your owne.
Againe, you must be neither clownishe nor lumpishe: but pleasaunt and familiar. For there should bee no oddes, betweene the Mystell and the Pungitopo: but that the one is wilde: the other growes in gardens. And you must understand, that he is pleasaunt and courteous: whose manners bee suche in his common behaviour, as practise to keepe, and maintaine him friendeship amongst them: where hee that is solleyne and waywarde, makes him selfe a straunger whersoever hee comes: a straunger, I meane, asmuch as a forreigne or alienborne: where contrariwise, he that is familiar & gentle, in what place so ever he comes: is taken for a familiar and friend with all men. So that it shalbe necessarie for a man, to use him selfe to salute, to speake, and to answer after a gentle sorte, and to behave him selfe wtallmen so: as if hee were their countryman borne, & of their olde acquaintance. Which some can ill skill to doe, that never give a man a good countenaunce: easily say, No, to all things: never take in good worthe, the honour and courtesie that men doe unto them (like to the people I spake of before, rude and barbarous): never take delight in any pleasaunt conceites or other pleasures: but ever refuse it all, what soever is presented or offered unto them. If a man say: "Sir, suche a one willed me to commend him unto you:" They aunswere straite: "what have I too doe with his greetings?" And if a man say: "Sir, suche a one your friend, asked me how you did." They aunswer againe in choler: "Let him come feele my pulse." These carterlike and clownishe aunswers and maners, and the men them selves that doe use them: would bee chased and hunted away, out of all good and honest company.
It ill becomes a man when hee is in company, to bee sad, musing, and full of contemplation. And albeit, it may bee suffered perchaunce in them that have long beaten their braines in these Mathematicall studies: which are called (as I take it) the Liberall Artes: yet without doubte it may not be borne in other men. For, even these studious fellowes, at suche time, when they be so ful of their Muses: should be much wiser to get them selves alone.
Againe, to bee to nice or to deintie: it may notbe abiden, and specially in men. For, to live with suche kinde of people: is rather a slaverie then pleasure. And sure there bee som such, so softe & tender: ytto live and deale with such people, it is as daungerous: as to medle with the finest and brittelest glasse that may be: So muche they are affraide of every light touche. And they wilbe as testy and frowarde, if you doe not quickly and readily salute them, visite them, worship them, and make them answer: as some other body would be, for the greatest injurie ytcan be donne unto them. And if you doe not give them all the due reverence that may be: they will presently take a thousand occasions to quarell and fall out with you. If you chaunce to Master him, and leave out his title of Honour or worship: he takes that in dougeon, and thinkes you doe mock him. And if you set him beneath as good a man as him self at the table: that is against his honour. If you doe not visite him at home at his house: then you knowe not your dutie. Theis maner of fashions and behaviours, bring men to such scorne and disdaine of their doings: that there is no man, almost, can abide to beholde them: for they love them selves to farre beyonde measure, and busie them selves so much in that, that they finde litle leisure to bethinke them selves to love any other: which (as I have saide from the beginning) men seeke to finde in the conditions and maners of those with whome they must live: I meane, that they shouldapply them selves to the fansies & mindes of their friendes. But to live wtsuche people, so hard to please: whose love and friendship once wonne, is as easily lost, as a fine scarfe is lightly caried away with the winde: that is no life but a service: and, besides that it yealdeth no pleasure, it geves a man greate disdaine and horror. Let us therefore leave these softe and wanton behaviours to women.
In speach a man may fault many wayes. And first in the matter it selfe that is in talke, which may not be vaine or filthye. For, they that doe heare it, will not abide it: as yetalk they take no pleasure to heare: but rather scorne the speache and the speaker both. Againe, a man must not move any question of matters that be to deepe & to subtile: because it is hardly understoode of the moste. And a man must warely foresee, that the matter bee suche, as none of the company may blushe to heare it, or receave any shame by the tale. Neither must he talke of any filthy matter, albeit a man would take a pleasure to heare it: for, it ill becomes an honest gentleman, to seeke to please, but in things that be honest.
Neither in sporte nor in earnest, must a man speake any thing against 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 youmust 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 ytgood 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, ytmay 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, ythath suche weeping disease: it will bee an easie matter to cure it, wtstronge 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 theirdreames from point to point, using such wonder and admiration withall, ytit makes a mans hart ake to heare them: & specially because (for yemost 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 presentlyeate 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 ytuse 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 drinkenot, 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 yeKing 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 menthinke 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 yta man perchaunce, might saye, Giotto hath not deserved those Commendations ytsomebeleve, in ythe 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 ythe 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 yeone, 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, ytis 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 yeJudgement of yeworld, of good understanding and wisedome. What a fetchingabout is this, ere they come to yemater? 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: yt, while these ceremonies be a doing, yehardest question ytis, 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 wtthem, 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, asyou 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, wtsuch 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, andotherwhile 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 soeverthey 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 ytbee done of Dutie, and of those that be done of a Vainesse. As touching yefirst, 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 yemen 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 courtesieof 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 proceedenot, 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 wtVainesse 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 alsothe 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 wtmen 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.
But in some cases these Ceremonies be very combersome to a mans busines, and very tedious:as "Cover your head," sayes the Judge, ytis busied wtcauses, and is scanted of time to dispatche them. And this fellow so full of these Ceremonies, after a number of legges and shuflinge curtesis, aunswers againe: "Sir I am very well thus." But sayes the Judge againe, "Cover your head I say." Yet this good fellow tourning twise or thrise to & fro, making lowe conges downe to the grounde wtmuche reverence and humilitie, aunswers him, still: "I beseache your worship, let me doe my duetie." This busines and trouble lasteth so long, & so muche time is trifled: that the Judge might very nere have dispatched all his busines within that space. Then, although it be every honest mans parte, and the duety of every meaner body, to honour the Judges, and men ytbe called to worship & honour: yet, where time will not beare it: it is a very troublesome thing to use it, and it must be eschewed, or measured with reason.
Neither be yeself same Ceremonies semely for young men, respecting their Age: ytould men doe use together. Nor yet can it becom men of meane and base condition, to use the very same, ytgentlemen & greate men may use one to another. And if wee marke it well, we shall find, ytthe greatest, yebest men, & men of most valour, doe not alwayes use yemost Ceremonies them selves, nor yet love nor looke a man should make many goodly curtsies unto them, as men that can ill spend their thoughts one matters so vaine.
Neither must handy crafts men, nor men of base condition, buisie them selves to much, in over solemne Ceremonies to greate men, and Lordes: it is not lookt for in suche. For they disdaine them, more then allowe them: because it seemes that in such, they seeke, & looke, rather for obedience and duetie, then honour. And therefore it is a foule faulte in a servaunt, to offer his master his service: for he counts it his shame, & he thinks the servant doth make a doubt, whether he is master or no; as if it were not in him to imploy him, & commaund him too. These kinde of Ceremonies would be used frankely. For, What a man dothe of duetie, is taken for a debte, and hee finds him selfe litle beholding to him that doth it. But he that dothe more then he is bound to: it seems he parteth with somewhat, and that makes men to love him, and to commende him for a liberall man. And I remember mee well, I have hearde it saide, that a worthy Graecian a greate versifier, was ever wont to saye: that He that could skill to entertaine men with a small adventure, made a greate gaine.
You shall then use youre Ceremonies, as the tailer shapes his garments, rather to large then to litle: but yet not so, that hee cutteth one hose large inough to make a cloke. And if thou doe use in this point, some litle gentle behaviour, to suche as be meaner then thy selfe: thou shalt be counted lowly. And if thou doe asmuche to thy betters:thou shalt bee saide a Gentleman well taught, and courtious. But hee that dothe herin to muche, and is over lavishe, shalbe blamed as vaine and light: and perhaps worse thought of too: counted a busie body, a fidging fellowe, and in wise mens sight, a flatterer: which vice, our elders have called, (if I doe not forget me) dowble diligence. And there is no faulte in the worlde, more to bee abhorred, or ytworsse beseemes a gentleman, then this. And this is the thirde maner of Ceremonies, which simply procedeth of our owne will, and not of custome.
Let us then remember, that Ceremonies, (as I have alwayes said) were not so necessarie by nature, but a man might doe well inough without them: As for example, our countrie lived (it is not long since) in maner cleane without any. But other mens diseases have infected us, with these infirmities and many mo. So that, custome and use observed: the rest that is more, is but waste: and such a sufferable leesing, as if it be more in deede then is in use, it is not only unsufferable, but forbidden: and so uppon, the matter, a cold and unsavourie thing to noble mindes, that cannot brouse uppon shrubbes and shewes.
And you shall understand, that trusting my owne skill but little, in writing this present treatise: I thought good to consult with many, and to take the Judgement of better learned men then my selfe. And this in my reading I finde. There was a King, they call him Oedipus: being banishedand driven out of his countrie (uppon what occasion I know not) he fled to King Theseus at Athens, the better to save him selfe and his life, from his enemies, that mainely pursued him. This Oedipus now comming before the presence of Theseus, by good chaunce hearing his daughter speake, (whome he knew by her voice, for he was blind and could not beholde her with his eyes) he was so presently striken with joy, that, not tarying to doe his allegeaunce and duetie to the King, he did presently embrace, & make much of his daughter before him: his fatherly affection so led him, and rulde him so. But in the end finding his fault, and better advising himselfe of his doings: he would needs excuse it to Theseus, & humbly prayd his grace to pardon his folly. The good and wise King, cut of his talke, and bad him leave his excuses, and thus saide unto him: Comfort thy selfe, Oedipus, and bee not dismayd at that thou hast done. For I will not have my life honoured with other mens woordes, but with my owne deedes. Which sentence a man should have alwayes in mind.
And albeit men be well pleased, that men doe give them worship & honour: yet when they find them selves cuningly courted, they be soone weary of it, and also disdaine it. For these glaverings, or flatteries I should say, to amend their knaveries & falsehoodes, have this fault withall: that these glavering fellowes doe plainly shewe, theycount him, whome they court in this sorte, but a vaine, and arrogant bodie, an asse of grose capacitie, and so simple, ytit should be an easie matter to baite him and take him too. And these Vaine and Curious Ceremonies, besides that they be superfluous: they beare with all a shape of flattery, so slenderly covered, that every man doth openly see them, and know them plaine: in suche sorte, that they that doe them, to the end to make a gaine, besides that ill that is in them, wherof I spake before: shewe them selves also, gentlemen ill taught, without good maner or any honest fashion.
But there is another sorte of Ceremonious people, who make it an arte and merchandise, and keepe a booke and a reconing of it. One these men (they say) they must smile, on such men they must laughe: and yebetter man shall sit in the chair, and the other uppon a lowe stoole: which superstitious Ceremonies, I beleve, were transported out of Spaine into Italie. But our country, hath geven them but colde entertainement, and as yet they have taken but slender roote here: for this precise difference of worship, and gentry, is not liked of, with us. And therefore it is but ill maner, for a man to make him selfe Judge, which is the better man.
But it is much worse for a man to make a sale of his Ceremonies and entertainments, (after yemaner of harlots) as I have seene many gentlemendoe in the court, geving good wordes and faire countenaunces for a rewarde and recompence, of the goods and the time, their servaunts have spent in their service.
And sure they that take a pleasure to use over many Ceremonies, more then neede: shewe they doe it uppon a lustines and bravery, as men that have nothing elles in them of any valour.
And bycause these follies are learned wtease 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 ytone of these two causes, drawe most men one, to usethese 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 yenature 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, ytgoreth with his horns, or strikes wthis 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 yt, 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 takepains, 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, yttake 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, andget 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 Grammarin 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 thatbe 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 andboast 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 ytbite, & some ytbite not at all. For the first sorte: let ytwise 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 lawethat 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 currantwith 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, wtout 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 yecommon 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 ytcan: & he ytcannot, let him hold his peace. For, these be yepartes of yewit: which, if they be sodain & prety, give a proofe & a shew of yequicknes of yewit, & the goodnes of yemaners of him ytspeakes them: which thing doth verie much please men & makes them our lovers & friends. But if they be otherwise, they woorkethem a contrary effect. For, a man would weene the asse would play his parte: or ytsome hody dody & louberly lout would friske and daunce in his doublet. There is another pleasaunte kind of communication, & ytis when yepleasure & 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 yemaners, yefashions, yegestures & behaviours of them we speke, of so properly & lively, as yehearer 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.
And more over, a man must beware that he say, not those things, which unsaide in silence would make yetale pleasaunt inoughe and peradventure, geve it a better grace to leave them out. As to say thus. "Such a one, that was the sonne of such a one, that dwelt in Cocomer streete: do you knowe him? he maried the daughter of Gianfigliazzi, the leane scragge, that went so much to Saint Laraunce. No? do not you know him? why? do you not remember the goodly straight old man that ware long haire downe to his shoulders?" For if it were nothing materiall to the tale, whether this chaunce befell him, or him: all this long babble, and fond and folishe questions, were but a tale of a Tubbe: to no purpose, more then to weary mens eares that harken to it, and long to understand the end. As peradventure our Dant hath made this fault otherwhile, where he sayeth: