The Book of the Courtier
and spoke thus:[475]
“My Lords, in order to prove that old men can love not only without
blame but sometimes more happily than young men, it will be needful for
me to make a little discourse to explain what love is, and in what
consists the happiness that lovers may enjoy. So I pray you hear me with
attention, for I hope to make you see that there is no man here whom it
does not become to be in love, even though he were fifteen or twenty
years older than my lord Morello.”
And then after some laughter, messer Pietro continued:
“I say, then, that according to the definition of the ancient sages love
is naught but a certain desire to enjoy beauty; and as desire longs only
for things that are perceived, perception must needs always precede
desire, which by its nature wishes good things, but in itself is blind
and does not perceive them. Therefore nature has so ordained that to
every faculty of perception there is joined a certain faculty of
appetite; and since in our soul there are three modes of perceiving,
that is, by sense, by reason, and by intellect: from sense springs
appetite, which we have in common with the brutes; from reason springs
choice, which is peculiar to man; from the intellect, by which man is
able to commune with the angels, springs will. Thus, just as sense
perceives only things that are perceptible by the senses, appetite
desires the same only; and just as intellect is directed solely to the
contemplation of things intellectual, the will feeds only upon spiritual
benefits. Being by nature rational and placed as a mean between these
two extremes, man is able at will (by descending to sense or mounting to
intellect) to turn his desires now in the one direction and now in the
other. In these two ways, therefore, it is possible to desire beauty,
which universal name applies to all things (whether natural or
artificial) that are framed in good proportion and due measure according
to their nature.
Much enlarged from a photographic print of a medal in the King’s
Library, British Museum. This is probably the medal for which
Benvenuto Cellini (1500-1572), in his autobiography, describes
making a sketch from life in 1537. See Émile Molinier’s monograph on
Cellini in the series, _Les Artistes Célèbres_, published at Paris
by the _Librairie de l'Art_, p. 33; and Armand’s _Les Médailleurs
Italiens_, i, 150.
52.—“But speaking of the beauty we have in mind, which is only that
which is seen in the bodies and especially in the faces of men, and
which excites this ardent desire that we call love,—we will say that it
is an effluence of divine goodness, and that although it is diffused
like the sun’s light upon all created things, yet when it finds a face
well proportioned and framed with a certain pleasant harmony of various
colours embellished by lights and shadows and by an orderly distance and
limit of outlines, it infuses itself therein and appears most beautiful,
and adorns and illumines that object whereon it shines with grace and
wonderful splendour, like a sunbeam falling upon a beautiful vase of
polished gold set with precious gems. Thus it agreeably attracts the
eyes of men, and entering thereby, it impresses itself upon the soul,
and stirs and delights her with a new sweetness throughout, and by
kindling her it excites in her a desire for its own self.
“Then, being seized with desire to enjoy this beauty as something good,
if the soul allows herself to be guided by the judgment of sense, she
runs into very grievous errours, and judges that the body wherein the
beauty is seen is the chief cause thereof; and hence, in order to enjoy
that beauty, she deems it necessary to join herself as closely to that
body as she can; which is false: and accordingly, whoever thinks to
enjoy the beauty by possessing the body deceives himself, and is moved,
not by true perception through reasonable choice, but by false opinion
through sensual appetite: wherefore the pleasure also that results
therefrom is necessarily false and vicious.
“Hence all those lovers who satisfy their unchaste desires with the
women whom they love, run into one of two errours: for as soon as they
have attained the end desired, they either not only feel satiety and
tedium, but hate the beloved object as if appetite repented its errour
and perceived the deceit practised upon it by the false judgment of
sense, which made it believe evil to be good; or else they remain in the
same desire and longing, like those who have not truly attained the end
they sought. And although, by reason of the blind opinion wherewith they
are intoxicated, they think they feel pleasure at the moment, as the
sick sometimes dream of drinking at some clear spring, nevertheless they
are not contented or appeased. And since the possession of a wished-for
joy always brings quiet and satisfaction to the mind of the possessor,
if that joy were the true and worthy object of their desire, they would
remain quiet and satisfied in possessing it; which they do not. Nay,
deceived by that likeness, they soon return to unbridled desire, and
with the same distress they felt at first, they find themselves
furiously and very ardently athirst for that which they vainly hope to
possess perfectly.
“Such lovers as these, therefore, love most unhappily; for either they
never attain their desires (which is great unhappiness), or if they do
attain thereto, they find they have attained their woe, and finish their
miseries with other miseries still greater; because even in the
beginning and midst of their love naught else is ever felt but anguish,
torments, sorrows, sufferings, toils. So that to be pale, melancholy, in
continual tears and sighs, to be sad, to be ever silent or lamenting, to
long for death, in short, to be most unhappy, are the conditions that
are said to befit lovers.
53.—“The cause, then, of this havoc in the minds of men is chiefly
sense, which is very potent in youth, because the vigour of flesh and
blood at that period gives to it as much strength as it takes away from
reason, and hence easily leads the soul to follow appetite. For, finding
herself plunged into an earthly prison and deprived of spiritual
contemplation by being set the task of governing the body, the soul
cannot of herself clearly comprehend the truth; wherefore, in order to
have perception of things, she must needs go begging first notions from
the senses, and so she believes them and bows before them and allows
herself to be guided by them, especially when they have so much vigour
that they almost force her; and as they are fallacious, they fill her
with errours and false opinions.
“Hence it nearly always happens that young men are wrapped in this love
which is sensual and wholly rebellious to reason, and thus they become
unworthy to enjoy the graces and benefits which love bestows upon its
true subjects; nor do they feel any pleasures in love beyond those which
the unreasoning animals feel, but anguish far more grievous.
“This premise being admitted then,—and it is most true,—I say that the
contrary happens to those who are of maturer age. For if such as these
(when the soul is already less weighed down by bodily heaviness and when
the natural heat begins to become tepid) are inflamed by beauty and turn
thereto a desire guided by rational choice,—they are not deceived, and
possess beauty perfectly. Therefore their possession of it always brings
them good; because beauty is good, and hence true love of beauty is most
good and holy, and always works for good in the mind of those who
restrain the perversity of sense with the bridle of reason; which the
old can do much more easily than the young.
54.—“Hence it is not beyond reason to say further that the old can love
without blame and more happily than the young; taking this word old,
however, not in the sense of decrepit, nor when the bodily organs have
already become so weak that the soul cannot perform its functions
through them, but when our knowledge is at its true prime.
“I will not refrain from saying also this: which is, that I think that
although sensual love is evil at every age, yet in the young it deserves
excuse, and is perhaps in a measure permitted. For although it gives
them anguish, dangers, toils, and those woes that have been told, still
there are many who, to win the favour of the ladies of their love, do
worthy acts, which (although not directed to a good end) are
intrinsically good; and thus from that mass of bitterness they extract a
little sweet, and through the adversities which they endure they at last
perceive their errour. Hence, just as I deem those youths divine who
control their appetites and love in reason, so I excuse those who allow
themselves to be overcome by sensual love, to which they are so strongly
inclined by human frailty: provided they show therein gentleness,
courtesy and worth, and the other noble qualities of which these
gentlemen have told; and provided that when they are no longer of
youthful age, they abandon it altogether, shunning this sensual desire
as it were the lowest round of the ladder by which true love can be
attained. But if, even after they are old, they preserve the fire of
appetite in their chill heart and subject stout reason to frail sense,
it is not possible to say how much they are to be blamed. For like fools
they deserve to be numbered with perpetual infamy among the unreasoning
animals, since the thoughts and ways of sensual love are too unbecoming
to mature age.”
55.—Here Bembo paused a little, as if to rest; and as everyone remained
silent, my lord Morello da Ortona said:
“And if an old man were found more vigourous and sturdy and of better
looks than many youths, why would you not have him allowed to love with
that love wherewith young men love?”
My lady Duchess laughed, and said:
“If young men’s love is so unhappy, my lord Morello, why do you wish to
have old men love thus unhappily also? But if you were old, as these
gentlemen say, you would not thus contrive evil for old men.”
My lord Morello replied:
“Methinks it is messer Pietro Bembo who is contriving evil for old men,
in that he wishes to have them love in a certain way which I for my part
do not understand; and methinks that to possess this beauty which he so
highly praises, without the body, is a dream.”
Then Count Ludovico said:
“Do you believe, my lord Morello, that beauty is always as good as
messer Pietro Bembo says?”
“Not I indeed,” replied my lord Morello; “nay, I remember having seen
many beautiful women who were very bad, cruel and spiteful; and this
seems to be almost always so, for beauty makes them proud, and pride
makes them cruel.”
Count Ludovico said, laughing:
“To you, perhaps, they seem cruel because they do not grant you what you
would have; but have yourself taught by messer Pietro Bembo in what way
old men ought to desire beauty, and what they ought to seek from women,
and with what they ought to be content; and if you do not exceed these
limits, you shall see that they will not be either proud or cruel, and
will grant you what you wish.”
Then my lord Morello seemed a little vexed, and said:
“I have no wish to know what does not concern me; but do you have
yourself taught how this beauty ought to be desired by young men who are
less vigourous and sturdy than their elders.”
56.—Here messer Federico, to quiet my lord Morello and turn the
conversation, did not allow Count Ludovico to reply, but interrupted him
and said:
“Perhaps my lord Morello is not altogether wrong in saying that beauty
is not always good; for women’s beauty is often the cause that brings
upon the world countless evils, hatreds, wars, deaths and destructions;