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 University of California • Berkeley 
 
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 http://www.archive.org/details/artofconversatioOOguazrich 
 

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THE 
 
 A R T 
 
 O F IJInIIV. O'i 
 
 C O N V E R S A Tf (f N- 
 
 IN THREE PARTS. 
 
 I. The Ufe and Benefit of Conversation in General, with Inftrudti- 
 ons to diftinguifh Good Company from Bad. The noxious Nature o£ 
 Solitude, with the Evils and Mifchiefs that generally attend it. 
 
 II. Rules of Behaviour in Company Abroad, adapted to all Ranks and 
 Degrees of Perfons ; alfo the Condud: and Carriage to be obferved be- 
 tween Princes and private Perfons, Noblemen and Gentlemen, Scho- 
 lars and Mechanicks, Natives and Strangers, Learned and Illiterate, 
 Religious and Secular, Men and Women. 
 
 III. Directions for the Right Ordering of Converfation at Home, 
 between Huiband and Wife, Father and Son, Mother and Daughter,, 
 Brother and Brother, Mafter and Servant. 
 
 INTERSPERS'D 
 
 With many Foreign Proverbs, and Pleafant Stories. The Whole fitted 
 to Divert, Inflrud:, and Entertain Perfons of every Tafte, Quality, and 
 Circumftance in Life. 
 
 Written Originally in Italian^ by M. Stephen ^uazzo. Tranflated 
 formerly into French, and now into Englijh. 
 
 LONDON: 
 
 Printed for J.Brett, at the Golden Ball, oppofite St. Clement's Cburcb in. 
 
 the Strand, mdccxxxviii. 
 

[ "i ] 
 
 THE 
 
 P R E F A G E 
 
 SINCE Mankind was formed into Societies, and fubjeSfed to Govern- 
 ment, mutual Inter courfe, friendly Offices, Converfation and Good Neigh- 
 bourhood, have contributed as much to the Welfare of the Public in gene- 
 ral, as to the Happinefs of every individual Member thereof. Man is a con- 
 verfible Creature, and delights in communicatirig his Thoughts and Concerns to 
 thofe of his own Species ; it is a fort of a Diminution of his Felicity, if he 
 has not an Opportunity of jharing it with others ; and he lofes half the 
 Burden of his Cares, Troubles and AffliBions, when fome kind Friend takes 
 Fart with him by his Pity, Advice, or other Kinds of Relief, which may be 
 in his Power to adminifter. 
 
 To enumerate all the Benefits and Advantages of Society ; to fpecify the 
 various Branches, and fiew the Ufefulnefs, the Topics, and Management of 
 focial Confidence and Converfation, would be to write a Treatife, and antici- 
 pate the Defign of the following Work. Inftead of which, let us hear the 
 Account the Author himfelf gives, in his Proem, of the Occafion and Reafons 
 of his writing this Piece, which was firfi publifijed upwards of 1 60 Tears 
 
 He fays, that his Duty requiring him to pay his RefpeBs to his old Friend 
 and Mafter, Lewis Gonzaga, Duke of Nevers, Lieutenant General of 
 the moji Chrifllan King, Charles IX. then at Saluce, he found near his 
 Perfon, his Brother W 11.1.1 am Guazzo, but reduced to fo weak and low 
 a Condition by the Severity of a ^lartan Ague, that the Sight of him drew 
 Tears from his Eyes. But not willing to dif courage him, fajs this Writer- 
 his Brother, I put on a chearful Air, and gave him Hopes of recovering his- 
 Health, if he would but vifit his Parents and Friends, who longed to fee him: 
 at Rome; and where likewife he might have the Advice of fome able Phvfi- 
 cian. Accordingly, fome fhort Time after, the Duke coming to that City, to* 
 pay his Devoirs to his Coufin, the Princefs Leonora of Auftria, he toab 
 with him my Brother, and permitted him to jiay with his Relations the Space 
 of fix Days. Upon which we had a Confultation of the mofi eminent Phyfi-^ 
 
 A 2 ' dans 
 
 724,596 
 
iv m P R E F A C E. 
 
 cians'j hut my Brother being wearied out, and quite emaciated with the Medi^ 
 cines he had already taken, thought it befi to defer any more Fhyjic till Springs 
 the Winter then approaching. While he was thus deliberating what Courfe 
 to take, in comes our Friend and Neighbour, Mr. Annibal Magnoca- 
 VALLi, a Gentleman of univerfal Knowledge both in Philofophy and Phy^ 
 Jic, ^ Mr. Annibal, on difcourfmg with my Brother, was highly pleajed to 
 find him of a Temper and Difpoftion fo conformable to his own. T^his reci- 
 procal good Liking drew on feve7-al Converfations betwixt them, which for 
 Convenience of Privacy, they held in my Clofet, jor three Days fuccefjively, 
 and which my Brother, every Evening, recounted to me. T^hey pleafd me fo 
 well, that I digefted them into the following Dialogue, and publifhed for the 
 Benefit of Pofterity. 
 
 It may be proper to obferve to the Reader, that the Italian Writers generally 
 make a pretty long IntroduBion to any Pi£ce they publijh ; and our Author 
 being of that Country, has purfued the fame Method, 
 
 THE 
 
C 5 ] 
 
 THE :'.': \ :,„; ..^; ■-. . 
 
 A R T 
 
 O F 
 
 C O N V E RS AT I ON. 
 
 PART I. 
 GuAzzo. Annibal. 
 
 Guazzo. 
 
 MY dear Friend, Mr. Annibal, I return my fmcere and hearty- 
 Thanks to Almighty God, that, tho' he has vifited me with 
 a long, and, perhaps, incurable Difeafe, to cleanle my pol- 
 luted Soul from pernicious Humours, he has not denied me 
 the Means of mitigating my Afflicftion ; as I don't in the leaft doubt, but 
 I (hall this Day fenfibly experience in the Solace and Satisfaflion of your 
 agreeable Converfation. 
 
 Annibal. Many Reafons, Mr. Guazzo, induce me to entertain a good 
 Opinion of you ; but that which principally weighs with me, is, the evi- 
 dent Proof I have of your humble Deportment and patient Relignation to 
 the Will of God, whofe Goodnefs and Power is infinite; and that you fo 
 readily find in your felf the Caufe of your Illnefs ; this is a Behaviour 
 every way worthy a Follower of the BlefTed Jefus. But, however, I may^ 
 be prepoffcfled in your Favour, you will bear with me, if I take the Liberty 
 of a Friend to reprove what I fee blameable in you ; of which Kind is your 
 intimating your Fear, that the Diftemper, which fo forely affiids you, is 
 not to be cured ; and your feeming Diftrufi:, that it is in the Power of Him 
 who lent it to remove it. With Regard to the kind Opinion you have, that 
 my Prefenceand Company will alleviate your Afflidion, I neither blame nor 
 praife you for it : Yet, affure yourfelf of this, that however deficient I may 
 
 prove 
 
.6 The ART i?/' Conversation. Part. I. 
 
 prove in giving you any external Affiftance, I have inwardly a cordial Affec- 
 tion for you, and am fincerely devoted to your Service. But I entreat you 
 to b'ef© free, . as:to:givea true State of your Cafe to me, not as a Phyfician 
 (for that, at' preferlt," would be to no Purpofe) but as a Friend, from whom 
 youo'irghtrnot'fd cbniceaj'any thing that gives you Difquiet. 
 
 Guazzo. My Brother has already allured me of every thing at your 
 Hands, that may be expeded from the Skill of a moft able Phyfician, 
 and Angular Friend. But fince I am to return into Italy at a Seafon which 
 will be mere proper for the taking of Phytic, I defigned to have deferred, 
 till then, the Opening unto you of my Wounds ; amongft which, not 
 the leaft, are thofe of my Heart, which I feel fo opprefled with Melan- 
 choly, thnt indeed I thought I had good Reafon to apprehend that my 
 Difeafe was incurable, fince it has baffled the Skill of almofl all the Doc- 
 ters, not only of Paris, but of France itfelf. 
 
 Annibal With Refpedl to the Infirmities of the Body, I grant, it is bet- 
 ter to flay till the Winter is over, before we attempt a Cure of them, un- 
 lefs it is abfolutely neceflary to ufe a more fpeedy Remedy ; but as to the 
 Maladies of the Mind, no Time is unfeafonable to endeavour a Rehcf; to 
 which End nothing is more fubfervient than a chearful Difpofition and 
 Refolution, to difengage youifelf from all irkfome and dejecfling Thoughts. 
 
 Guazzo. I allure you, my Pradice is agreeable to your Advice j and all 
 the Time I can Ipare from the Duty of my Poll, I employ in fome honeft 
 Diverfion or Amufement ; and yet I don't find it in my Power to rid 
 myfelf of thofe troublefome Thoughts, which fo much molefl me. 
 
 Annibal. The chief Subje£l of a fick Man's Confideration fliould be, 
 Firll ; What will bell contribute to his Relief; and, Secondly, What will 
 do him the greatell Prejudice ; in order to purfue the one, and avoid the 
 other. And therefore I don't think it at all improper for you to recoiled: 
 fuch Things, as, by Experience, you have perceived either to increafe or 
 diminilh this Anguilh of your Mind, or Melancholy, as you are pleafed 
 to term it. 
 
 Guazzo. I think, I have, or, at leaft, I fliould have told you, that too 
 much Company is a Burthen to mc; and, on the contrary, that Solitude 
 affords me Eafe and Comfort under all my Afflidions. And tho' in the 
 Service of my Prince, I am indifpenfibly obliged to converfe not only with 
 other Gentlemen, his Servants, but alfo to ad the Courtier, and difcourfe 
 with Perfons of divers Nations and Languages; yet it is forely againft 
 the Grain, and I go to it hke a Bear to the Stake ; for it gives me no fmall 
 Pain to lend my Attention to other Men's Difcourfe, to anfwer them pro- 
 perly, and to obferve fuch Pundilios, as the Quality of the Perfons I mull 
 talk with, and my own Honour require ; this is all Vexation and Tor- 
 ment.- 
 
Part. I. the ART of Conversation. ^r 
 
 mcnt. But when I retire to my Clofet, either to read or write, or to repofe 
 myfelf on my Couch j then it is, methinks, I enjoy myfelf at large; then 
 it is I feel Liberty in its full Extent ; and being accountable to none in 
 what Manner I ufe it, the Pleafure and Satisfadion is wholly my own. 
 
 Annibal. But do you exped to recover your Health by continuing that 
 fblitary Life ? 
 
 Guazzo. I dare not affirm that. 
 
 Annibal Now, indeed, I begin to apprehend, that your Malady is 
 incurable. 
 
 Guazzo. And I now begin to perceive, that you are that plain fincere 
 Man you juft now declared yourfelf. But if my Friends, and thofe who 
 fhould beft know the State of my Cafe, difcourage me, to whom fliall 
 I feek, or from whence exped: Relief? 
 
 Annibal. Come, pluck up a good Heart, my Friend j your Cafe is far 
 from being defperate.^ 
 
 Guazzo. You feem to have in your Hands the Weapons of AchilleSy 
 with which you both wound and heal 3 but as thefe two Propofitions are 
 contrary in Nature^ one of them muft neceffarily be fiilfe. 
 
 Annibal. So indeed it may feem atfirft View; yet, both the one and the 
 other is true. For not all the Phyficians in i ranee, nor in Europe, no not 
 Efculapius himfelf, can, by the Means of Medicine, either Simple or Com- 
 pound, without a Miracle, give you the leaft Help in the World, fo long 
 as you continue, as I perceive you do, to ad: contrary to their Prefcriptions 
 and Advice. On the other Hand, I dare alTure you, as well from what you 
 have told me, as by fome certain Signs which I difcern in you, that your 
 Diftemper may be eafily cured; for the Remedy is in your own Power, 
 whereby you may ibon reftore your loft Health. To Ipeak more plainly, 
 I muft tell you, that, to get rid of this Evil, you muft cut off the Caufe 
 and Original of it. 
 
 Guazzo. But how (hall I cut it off, if I am ignorant what it is ? 
 
 Annibal I will tell you : Your Malady arifes from your vitiated Imagi- 
 nation, which, by placing Objects in a wrong View, deceive you to your 
 own Ruin, and inftead of rooting out the Evil, feeds 'and nourifhes it. 
 For, imagining you fliould be benefited by a folitary Life, you fill your- 
 felf with vicious Humours, which taking Root in you, are always egging 
 you on to feek out fecret and lonefome Places, and to refrain from all man^- 
 ner of Mirth and Company ; and as hidden Flames, when kept down by 
 Force, burft out with greater Violence, fo thefe corrupt Humours, from 
 their lurking Covert, more effedually confume and deftroy the fair Palace 
 of the Mind. And therefore, if I might advife, be no longer ruled by 
 that falfe Notion, which has hitherto obftru(Sed the Redrefs of your Evil ; 
 
 reverie 
 
8 ' TJje ART of Conversation. Part, I. 
 
 reverfe your Courfe of Life ; account Solitude as a Poyfon, and Company 
 as an Antidote, and the very Bafis of Health ; bring yourfelf to a fixed 
 Refolution to caft off Solitude as a Concubine, and efleem Company as 
 your lawfal Spoufe. 
 
 Guazzo. I think it is generally agreed among you Gentlemen of the 
 Faculty, nay, Experience (hews it, that the Health of the Body depends 
 very much upon the Serenity and Contentment of the Mind. 
 
 Annibal. It is very true ; but what will you infer from thence ? 
 
 Guazzo. Why, if this be true, it will likewife follow, that Solitude is 
 good for the Body, becaufe it refrefhes and recreates the Mind : What think 
 you of that ? 
 
 Annibal. I have already fliew'd you, that the Pleafure of Solitude (to 
 a Man of your Complexion) is merely counterfeit ; I am now to prove, 
 that true Pleafure (confidered only as humane) is that which is naturally 
 reciprocal, and is enjoyed in common with other Perfons. And therefore, 
 tho' Solitude may be agreeable to thofe that are eat up with Melancholy, 
 yet is it diftafteful to fuch as are not of that Caft. This you will better 
 underftand by a familiar Inftance of thofe Women with Child, who long 
 for fuch Things as other People have in Abhorrence ; yet this depraved 
 Tafte is not a fufficient Reafon for allowing what they eat to be good and 
 wholefome Food; for tho' they like it, other Women may not. Thus 
 when the melancholy Perfon gets rid of his falfe Imagination, and the 
 Woman with Child of her vitiated Appetite, they will loath thofe Things 
 which before they were fo fond of. 
 
 Guazzo. You make me apprehenfive that I am in a worfe Cafe than 
 I was aware of; for I gather from your Words, that you rank me among 
 the Melancholy, whofe Senles are fo blunted, that they cannot diftinguifti 
 the Difference of Tafles. But, if I don't flatter myfelf, I have a whole 
 Mind within this crazy Body; and my Relifli of Pleafure. is the fame with 
 other Men of the nicefl Palate. And tho' it is true, that there are fome 
 who delight in Company, yet I am acquainted with many Men of unquef- 
 tioned Valour and deep Underftanding, to whom nothing is more irkfome 
 than Company; and when forced out of their beloved Solitude, are like 
 Fi(h out of Water : So that either I am not right in my Senfes, or elfe 
 your Definition of Pleafure is wide of the Truth ; confidering, that not 
 only Converfation, but divers other Sorts of Diverfions, are as acceptable 
 to fomc, as they are difagreeable to others. I might inflance in Games, 
 Feafting, Mufic, which are diftafleful to many, who are more inclined to 
 grave and ferious Matters ; and thefe are generally Men of a polite Education 
 and the befl Fafhion. 
 
 Annibal, 
 
Part. I. The A KT of Conversation. g 
 
 Annibal. I pray God I may never have more Occalion to doubt that 
 your Brain is diftempered, than it ever enter'd my Thoughts to affirm it; 
 and if I fhould fay fo, rather my felf than you, might juftly be deemed 
 not vi^ell in my Wits. Your Reafons againft my Definition of Pleafure, 
 are To far from weakening, that they rather confirm and flrengthen it ; 
 For fuch as have no Tafle for Mufic, Feafts, and good Company, have 
 either by long Study and great Contemplation, or by fome other Means, 
 got an habitual Liking to a folitary Life. And tho', upon taking a View 
 of the World, there fhould be found a greater Number of thefe than of 
 the other, yet the Inequality is not fo great, fince thofe who refufe them- 
 felves the Recreations you mentioned, have, fome way or other, lofl their 
 Tafle for them, not naturally, becaufe Nature takes Delight in them. On 
 the fame Reafon is grounded my other AfTertion, That Man, being a foci- 
 able Creature, naturally delights in the Converfation of thofe of his own 
 Species J w^hen he ad:s a contrary Part, he offends even Nature herfelf; a 
 Fault for vvhich he naturally fuffers. For many, by thus excluding them- 
 felves from all Commerce with the refl of Mankind, lofe their Complexions, 
 are lean, bagged, and ingender Difeafes in their Blood, whereby their Lives 
 are endangered, and their Morals corrupted ; infbmuch that fome afTume 
 the Nature of Brutes, others lofe their Courage, and are afraid of their own 
 Shadows. I could relate to you feveral In fiances of Perfons, who, by 
 living a long while reclufe from the World, have given into fuch wild ex- 
 travagant Fancies, as to become the Objed:s both of Pity and Laughter. 
 But waving what might be recited from Authors concerning this Sort of 
 People, as likewife what I my felf have feen, I fhall only obferve, that 
 I don't think at all flrange what I have heard related of a poor Fellow, 
 who fancying himfelf transformed into a Grain of Wheat, durfl not for 
 a long time ilir out of his Chamber, for fear he fliould be picked up by 
 the Poultry. And as it is not poflible, without abundance of Labour and 
 Cunning too, to cure this kind of Melancholy in Perfons who abandon 
 themfelves to fuch delufive Fancies j fo there is another Sort of them fo 
 deeply pofTefTed with thefe gloomy Vifions, that they have thrown themfelves 
 into the Water, rufhed into Fire, fallen on their own Swords, or cafb them- 
 felves headlong from a Precipice ; or, if they die a natural Death, they have 
 at their End, given fome memorable Teflimony of their Folly ; like that 
 melancholy Athenian, who both in Life, and at his Death, refufing to have 
 any Society or Cunvcrfe with Men, left thefe Verfes to be infcribed on his 
 Tomb. 
 
 Here do I lie, and am the fame^ 
 
 And now, as ever, full of Spite •, 
 Reader, forbear to ask my Name; 
 
 Eternal Curfes on Thee li^ht / 
 
 B Cuazzo 
 
lo The A^T" of Conversation. Part. I. 
 
 Guazzo. You have fatisfied me in this Point; and I allow that a reclufe 
 life is injurious to Health : But yet, methinks, I would fain know what 
 Pleafure I may expedl from Converfation ; fince, for one Man I meet with 
 to my Mind, it is my ill Happinefs to light on a hundred to vex and fa- 
 tigue me, either with their Pride, their Folly, their Ambition, their litigious 
 Humours, or unmannerly Behaviour ; infomuch that my Mind, as well as 
 my Body, is greatly prejudiced thereby. I can't help thinking my Cafe 
 fomewhat like that of the poor Fellow, who walking through a Village 
 with a Gun on his Shoulder, a huge Maftiff Cur ran fo fiercely at him, 
 that to avoid being torn to Pieces, he was forced to fhoot him ; for which 
 the Owner of the Dog immediately apprehending him, carried him be- 
 fore a Judge, charging him with having killed his Servant, that defended his 
 Life, his Houfe, and Goods, and therefore demanded Juftice. The Judge 
 being more inclined to favour the Plantiff, who was his Friend, Neighbour, 
 and Acquaintance, very feverely reprimanded the poor Fellow, and ordered 
 him to make full Satisfadion, or he would fend him to Jail. That would 
 be hard indeed, replied the poor Man, to punifli me for killing a Dog in 
 Defence of my own Life, which, I prefume, is more valuable than a thou- 
 fand Curs. Sirrah, Sirrah, faid the Judge, you (hould have turned the Butt- 
 End of your Gun, and not the Muzzle ; and h the Dog's Life had been 
 faved, and you in no -Danger. True, Sir, replied the Fellow, if the Dog 
 had turned his Tail, and not bit me with his Teeth, we had both parted 
 without Damage to either. 
 
 Annibal. 1 am not in the leaft furprized at your Complaint, for the 
 Number of the Unqualified is far greater than that of the Accomplished ; 
 however, it is upon your Part, fo to difcern the Difference, as to make the 
 moft judicious Choice. But as our Age partakes fo much of the Quality 
 of Iron, that fcarce any thing of the Golden World is left to comfort us, 
 it may not be amifs to recoiled that Proverb, fo frequent among Country- 
 men, That we mufi not forbear to fow Corn^ becauj'e the Birds do eat it upy 
 fo neither (hould we be afraid of going abroad, and tranfading our Affairs 
 with Men, becaufe we may happen into bad Company. Suppofe your 
 Occafion obliged you to take a Voyage to fome diftant Port, would you 
 let flip an Opportunity, becaufe in the Vellel, in which you are to embark, 
 there is a mixed Company of Men, Women, Religions, Seculars, Soldiers, 
 Courtiers, Dutch, French, Spaniards, y^^^^J, and others of different Nati- 
 ons, Qualities,- and Humours: For the fam.e Reafon we muft put a Force 
 upon our Will, and make it fubmit to that which may be very difagree- 
 able to it; and by this Melns .make a Virtue of Neceffity. And now 
 I am upon this Head, I will 'tell you in what Manner I condud myfelf on 
 fuch Occafions. It fometimes happens, that Bufmefs obliges me to con- 
 
 verfe 
 
Tart. L The ART o/^ Conversation. ii 
 
 verfe with thoie Perfons, whofe Company I could very well difpenfe with, 
 as not in the leaft agreeing with my Way of Life and Profellion ; from 
 whom, however, I fometimes find it very difficult to withdraw myfelf, 
 without the Imputation of affe(fling too much Gravity, or too little Com- 
 plaifance. At firff:, indeed, I muft own, I was a little no npluflied ; yet, ^ 
 by degrees, I at length adted my Part fo well, as not only'^to leave thein,^^ 
 with Decency, but to have their good Word when I was gone. Thus 
 when you are better acquainted with the World, and by frequent Ufe, have 
 brought yourfelf to bear the Company of fuch fort of People, you will' 
 perceive, that tho' it may not be abfolutely good for your Health, it will do 
 it little or no Prejudice. 
 
 Guazzo. I am now convinced, that you are perfedly informed of what- 
 ever relates to the Health of the Mind, as of the Body ; and as nothing 
 is more entertaining than Difcourfes of human Life, I fliall be very glad 
 if you will pleafe to let the Subject of our prefent Debate be. Whether 
 Solitude or Converfation moft tends to the Happinefs of Man? For, me- 
 thinks, I Ihould be very loth you (hould prefcribe a Medicine that may 
 bring Health to my Body, and Sicknefs to my Mind ; which rather than 
 I would fuffer, I would fpend my Days, and end them too, in a dreary 
 Defart. 
 
 Annibal, There are certain Glafles that reprefent Objed:s larger than they 
 really are j thus you, contemplating my Knowledge through the Perfpec- 
 tive of your Good-nature, makes you exceed the Truth ; and yet I am not 
 io ignorant, as not to know, that the Gentleman that challenges me to this 
 Combat, is very well appointed, both with Weapons and Courage. But, with- 
 out more Apology, I {hall very readily attend to the Arguments on which 
 you ground your Opinion for, and Choice of, a folitary Life, to the Intent 
 I may anfwer them, not with a vain Shew of Learning,, but by fuch free 
 and juft Reafoning, as my weak Abilities may furnifh me with. 
 
 Guazzo. Think not, I befeech you, that I enter the Lifts againft you, 
 like a fubtil Logician ; for I aiTure you, I never learnt the Sophiftries of Ar- 
 gumentation ; and therefore what I have to offtr, will be drawn from the 
 Convidions of my own Judgment, rather than from the Subtleties of the 
 Schools. My only Aim is, to give you an Opportunity of encredfing my 
 Knowledge, being more willing to underftand, than to oppofe; for I take 
 fo much Pleafure in your anf>)vering my Doubts, that I can truly fay with 
 the Poet, 
 
 5(3 apt your ^Anfwer s are, fo well applfd, 
 I'd lofe my Way to havefo karri d a Guide, 
 
 B 2 Annibal, 
 
12 The ART of Conversation. Part. I. 
 
 AnnibaL All this I impute to your obliging Friendfhip. Let us now 
 come to the Point in Hand > touching which, give me Leave to fay, that 
 it we narrowly examine the different EfFeti^s of Solitude and Converfatlon, 
 their various Species and Diftindtions, we (hall be foon sgreed, and have no 
 Occafion to argue long about the Matter. For which Reafon, let us for 
 a while lufpend the difGufling thofe Points, and make the Difpute between 
 us, more general, that io by lengthening out this Conference, I may the 
 longer enjoy your agreeable and entertaining Company. But, as I am ten- 
 der of your Health, I muft caution you, that it will not fuit your weakly 
 Condition, to ftrain your Facuhies too much in debating this Matter. For 
 it often happens, that from an Eagernefs in oppofmg, and too much Ear- 
 neftnefs to gain the Point in Queftion, the Spirits are inflamed, the Body 
 diftempered, and Flealth deftroyedj hence proceed Rheums and other 
 Diforders, which deceive many Phyficians, who judge they are derived from 
 quite other Caufcs. Let me therefore advife you, as well for the Sake of 
 your own Health, as mine, that you be not over-earneft in this Difcourfe, 
 that I may be the better able to give you Satisfadion in the Points you may 
 propofe to be confidered. 
 
 Guazzo. Sir, you greatly miftake me, if you imagine I am one of thofe 
 vain-glorious Perfons, who contend only to difplay their Parts, and gain 
 a Reputation for deeper Learning than their Neighbours. What I have to 
 fay, ihall be delivered in a plain and artlefs Manner, rehearfing fuch Things 
 as I have formerly heard from learned Men, or what my own Reafon may 
 fuggeft J referring the whole to the Determination of your fuperior Judg- 
 ment. 
 
 Annihal. I am very glad our Difcourfes are to be rather free and familiar, 
 than affeded and grave. And I have fo much of the frank Humour, that 
 J (hall frequently (as Occafion oflers) deal in Proverbs, fuch as are in Vogue 
 with the Vulgar, and told by the Fire-fide ; and this, not only becaufe 
 I naturally fubfift upon fuch Diet, but likewife to give you Occafion of 
 doing the fame; and fo regarding the Health both of the Body and Mind. 
 
 Guazzo. I promife to imitate you fo far as I can. Here then let us begin 
 the Debate : I fay firft, That he who would climb up to the true Service 
 of God, and the Enjoyment of thofe divine, incomprehenfible and eternal 
 Benefits he haspromifed to his faithful Servants, defart, lonely, and folitary 
 Places are the right Ladders. On the contrary, Company and Converfation 
 are the Hooks and Baits, which forcibly drawing us ojpt of the Courfe of 
 good Thoughts, fet us in the High-way to Deftrudlion : For the World is 
 fo full of Snares, Frauds, Lafcivioufnefs, Perjuries, Detrad:ions, Envy, Op- 
 prefiions, Violences, and innumerable other Evils, that it is almofi: impofii^ 
 blea'Man fliould turn his Eyes, and not fee one or other of them; which 
 
 entering 
 
Part. I. The ART of Conversation. 13 
 
 entering by the broad Way of corrupted Nature into the Heart, there in- 
 corporate with the AfFedions, and fow thofe venomous Seeds, which in 
 Time grows up to the Deflrudion of the Soul. But this never happens 
 to the Reclufe, who being fecure trom all Allurements, Impofitions, and 
 Surprizes, as being wholly out of Love with, and dilentangled from the 
 World, is entirely devoted to the Contemplation of his own Relation to, 
 and Happinefs in the Supreme Being. But farther j whoever will obtain 
 the Divine Affiflance by his Prayer, mult abandon Company, and retire to 
 his Chamber j for this is God's exprefs Command. It is no wonder then, 
 that the Almighty was fo well pleafed with thofe devout Works that were 
 performed, more efpecially in the Wildernefs, by thofe pious Patriarchs and 
 Prophets, Abraham^ Ifaac, Jacob, Mofes^ EliaSy and Jeremiah: Neither 
 ought the Example of the Father of Mankind to weigh lefs with us, who 
 was as happy while he lived alone, as he was miferable and wretched when 
 he got Company. I could recite to you many other Examples of Perfons, 
 who, from a due Senfe of the Vanities of the World, and the Evils arifing 
 from a Communication with Men, which they found were Impediments to 
 the Service of God and their own Salvation, joyfully left their proud Pala- 
 ces, their great Riches, their exalted Stations, their Families, Friends and 
 Parents, to cloifler themfelves in poor Monafteries, there to end their Days 
 in Holinefs and Penitence. If thefe Examples are of no Weight with 
 you, confider a little the Behaviour of Cbri/l himfelf, who, when he was 
 about to make his Supplication to God his Either, retired to a Mountain ; 
 and being to faft, kept himfelf alone, and, at the Death of John the Bap^ 
 ti/iy went into thcDafart. But, the Service of God is out of the Queftion, 
 if we conlider how much a folitary Life makes for our Inftruftion and 
 Happinefs, we fhould be apt to curfe thofe famous Antients, Saturn, Mer- 
 cury^ Orpheui, and Amphion, or whoever he was, that firfl affembled Man- 
 kind into Societies, and drew people together out of Forefts and Mountains, 
 where they lived free and independant, making the Di<5lates of Nature 
 their only Laws, their Ad;ions being as free from Guile, as their Confci- 
 ence from Guilt; thus they led a quiet, fimple, and innocent Life, and 
 neither whetted their Tongue to flander their Neighbours, nor exercifed 
 Cruelty on their Fellow-Creatures, nor were their Morals infed:ed with the 
 Contagi in of Vices, which were notorioufly predominant in Cities and 
 other Societies. Hence you fee how naturally all Perfons, who are diftin- 
 guifhed for their Knowledge and Virtue, avoid Converfation with the com- 
 tnon fort of People, withdraw themfelves, with Pleafure into By-Places, 
 diftant as pollible from Company, that they may be at Leifure, to employ 
 their Thoughts, on more ufefal and entertaining Subjedts. If it be likcwife 
 true, as I am perfuaded it is, that Philofophere excel all other Men as far 
 
 as 
 
14 Tl^s A/R T ^/^ Conversation, Part I. 
 
 as Light does Darknefs, it is as evident, that to fail fecure in the deep Sea 
 of Philofophy, we ought ro be as afliduoufly careful to fliun as they did, 
 more than Scylla and Charibdh, the Converfation of Men. Thofe ancient 
 Sages not only feparated themfelves from the Crowd, but refufed the Go- 
 vernment of the Common-wealth, and fct light by thofe Honours and Offices, 
 which ambitious Men purfue with the moft conftant Eagernefs and Solitude. 
 And tho' it may be your Opinion, that Converfe and Company are natu- 
 rally defired of all Men ; yet, if you recoiled the Sentence paffed againft 
 me, as you will, if you judge impartially, you muft let it take Place againft 
 yourfelf in a parallel Cafe j namely, that a Man ought to make no Ac- 
 count of the Multitude, that, for the Sake of fome vain Pleafure, fome 
 difhoneft Gain, or to procure fome tranfitory Honour or precarious Prefer- 
 ment, are always immerfed in Company. We fhould have the fame Sen- 
 timents with that Philofopher, who returning from the Baths, being afked. 
 Whether there was any Company there t anfwered No. Being again demand- 
 ed. If there was a good Number of People ? replied, There was. You muft 
 therefore agree with me, that if Converfation yields either Pleafure or Pro- 
 fit, it is for the moft Part to the Ignorant and Thoughtlefs, to whom Soli- 
 tude is the greateft Miferyj for when they are alone, they are quite out of 
 their Element, and know not how to behave themfelves; they are fit for 
 nothing, unlefs it be to tell the Clock, which they always think goes too 
 flowly. From hence comes that Saying, T^hat Leifure without Learnings 
 is the Death and Gra've of a living Man. But this is never the Cafe of the 
 Literate, who then only live, when, being fequeftered from the bufy World, 
 they enjoy the earthly Paradife of Solitude, where they take deep Draughts 
 of the pleafant Nedlar of Learning. Diogenes, in my Opinion, was far 
 from adting a ridiculous Part, though merrily enough, when, meeting the 
 People coming out of the Temple, he fqueez'd and thru ft through the 
 midft of them to get in, faying, It was the Duty of a wife Man, to go 
 contrary to the Multitude; intimating thereby, that we ought, according to 
 the Poet, To follow the Few,^ andnegleSi the Many. Pythagoras means the 
 fame Thing, when he fays. He took but little Care to walk in the common 
 Road. I could expatiate largely in Praife of a folitary Life, as that it is 
 that Life alone which is acceptable to God, the Delight ot good Men, 
 a Friend to Virtue, an Enemy to Vice, and the true Inftitution and Form 
 by which human Life ought to be regulated ; and therefore, for my own 
 Part, I make it my Choice, and have that Saying of a pious Man always 
 in my Mind, The City is to me a Prifon, and Solitarinefs a Paradife. But 
 I (hall at prefent proceed no farther, that I may hear your Opinion of what 
 I have already advanced. 
 
 Anrkh^l. 
 
Tart. L The ART of Conversatiok. t^ 
 
 Annibal. In this Difcourfe you have not in the leaft deviated from the 
 Charader of a perfed: Courtier, whofe Excellence it is, to do all Things with 
 fuch an eafy Grace, that tho' what he does, feems merely cafual and by 
 Accident, yet it is really the 'Effedt of the moll fkilful Judgment. Thus 
 have you commended Solitude, partly by Reafons derived from your own 
 good SQCi(Qy and partly by thofe Lcflbns you have learned from the moft 
 celebrated Writers, particularly Petrarch and Vida ; whofe Names and 
 Authorities you have not quoted, becaufe you would make no Shew of 
 your Reading, contrary to the Pradtice of Pedants, who, even in their 
 common Difcourfe, lugging in by Head and Shoulders, the Name of fomc 
 eminent Philofopher, Poet, or Orator. But notvvithftanding your artful* 
 Management, I perceived your Defign, and was highly pleafed with your- 
 Difcretion. Now, iince I differ from your Opinion, I mufl try to anfwcr, 
 in Order, the.feveral Arguments you have brought in Support of it. Your 
 firft Reafon, I think is grounded on the Service of God and the Welfare ' 
 of our Souls, which, you fay, is greatly prejudiced by Converfation. This 
 I will freely grant, if you can prove, that the Service of God cannot be 
 performed but by the Means of Solitude. But you muft needs allow, that 
 he has left us many pofitive Precepts, which can never be obeyed without 
 entering into Converfition. For how will you vifit the Sick, relieve the 
 Poor, corred: and admonifli your Brother, or comfort the Afflidled, if you 
 are always fhut up from the World ? And therefore if you will have Soli- 
 tude ferve as the Means of making your Peace with God, and of obtain- 
 ing his Favour, you ihould fay, it is only fo for the Time required to be ' 
 fpent in Prayer. But even in this Cafe, I cannot allow, there is any Necef- 
 fity for our being always alone. For when our Lord commands us to enter 
 into our Chamber to pray, it is only to reprove Hypocrites who ufed toput-^ 
 up their Prayers publickly, kneeling down at the End of every Street, and 
 with their folemn counterfeit Devotion, draw the Eyes of the People upori ^ 
 them, to admire them, and gain the Repute of a holy Life. God has ap- 
 pointed the Church for Chriffcians to dwell therein ; and altho' wherever 
 iincere and devout Prayers are put up, they are acceptable to him, yet we ' 
 are bound to feek him in his Sanctuary, which he has appointed for that " 
 Purpofs J where, by Reafon of the holy Sacraments, there frequently cele- 
 brsJted, and the devout Behaviour of thofe that are thcr« met together, our 
 own Devotion is kindled into a Fervency of Zeal and AiFedion. Butfar*- 
 ther, fuch as are truly religious, are fo far from defiring to peitorm their 
 Devotions alone, that they willingly obey the Ordinances of the Church,^ 
 and aflemble themfelves in one Body, and joining their Voice?, and unhinge 
 their Souls, frame a delightful Harmony of Prayers and- Praifes, to the 
 Honour of God, and for the Salvation of Mankind. And this public 
 
 Method. 
 
i6 The ART o/' Conversation. Fart. I. 
 
 Method of celebrating Divine Service, not only fets common Men at Li- 
 berty from their Labours, to worlhip God in the Congregation of his Saints, 
 bat is a powerful Way to obtain Favour with the Almighty. This gave 
 occafion to that Saying, ^hat it is impoffibk but that the united Prayers of . 
 Man'f muft prevail. Nor am I in the leaft altered in my Opinion by the 
 Inftances you bring me of many, who, by chufing a reclufe Life, have 
 changed a voluptuous Life for a Virtuous, Wealth for Poverty, and ftately 
 "Palaces for beggerly Monafteries ; for, tho' thefe Monaftics feem to affeA 
 a folitary Life, becaufe they are excluded from the reft of the World, yet 
 are they coIled:ed and affembled together in their Convents ; and even there 
 they are not fo confined, as to be denied all other Converfe, fince they cor- 
 refpond with us by preaching, teaching, and performing other Offices for 
 the Good of our Souls. On the other Hand, we Laymen are more expofed 
 to the Allurements of Vice, and (hould confider, that the Favours and Blef- 
 fings of Providence, are like Rofes befet vyith Thorns, have a Mixture of 
 the Sweet and the Sour; but we (hould be thankful that God has given us 
 an Underftanding to diftinguifh their Qualities and Difference. And tho* 
 it were, as you fuppofe, that a Man meets with nothing in the World, 
 but what makes his Way to Salvation rugged and uneafy ; yet that will 
 not be a fufHcient Reafon for a good Chriftian to feclude himfelf entirely 
 from it, but ftill to remember that Saying, That there is no Convenience 
 without its Inconvenience. And, when he finds himfelf attacked with 
 Temptations to Pleafure, or deprelTed with Troubles and AfRid:ions, then is 
 the Time to win the Garland, by breaking through the Toils and Snares 
 that are laid to entrap him ; for it is through many Tribulations that we 
 muft enter into the Kingdom of Heaven. And altho' he does wifely, who, 
 to avoid the hard Combat of the Flefli and Spirit, retires into Ibrne ob- 
 fcure and folitary Place; yet, it is the lingular Virtue and peculiar Merit 
 of a Man, that, in the midft of Pleafure, he can refrain tafting them, and 
 has an abfolute Command of himielf. Refledt alfo, how careful thele foli- 
 tary Men are of their own Eafe ; they get out of the Reach of Complaints j 
 they will take no Part with us in cur LofTes and Misfortunes; nor fubjed: 
 themfelves to the Injuries, Infults, Abufes, Perfecutions, Outrages, Dangers, 
 and Ruins, which this Vale of Mifery is full of 
 
 Your Example of the ancient Patriarchs makes not againft me ; for they 
 rid not fo abfolutely rcfign themfelves up to a folitary Life, as t6 be entirely 
 re^ardlefs o^ their Neighbours; as is evident from thofe Monuments of 
 Love and Friendiliip they left, too numerous for me to recount, and unne- 
 cslTary for you to hear. I agree with you, that Adam was happy while he 
 lived alone ; but yet you don't feem to allow, that his Creator, in giving him 
 a Companion, intended to (hew us, that Company was bed for him. 
 
 The 
 
Part. I. 7^^ ART o/* Con versation. 17 
 
 The next Example you brought of Chriji, carries a Meaning and Im- 
 port quite different from the Adtions of other Men j for when he prayed, 
 fafted, and was tempted and afflicted in the Wildernefs, his Intent was, if 
 I am not miftaken, to teach a Chriflian, that if he would reap the Fruits 
 of thofe Labours, it behoves him to feparate himfelf from Sin, and call off 
 his wandring Thoughts from the Vanities of the World. But if with the 
 Sadnefs of the Countenance, the Fading of the Body, and the Prayers of 
 the Lips, the Heart neither prays, fafts, nor mourns, Chriji is not imitated, 
 and it is no more than the Adt of an Hypocrite, who, as the Poet fays; 
 covers his Conceits under a foreign Difguife, Befides, had not our Saviour 
 been fociable and communicative, it had gone ill with us, and we (hould 
 have wanted thofe profitable Difputes, Sermons, and his many A(5ts of Be- 
 neficence to the Sick, the Blind, the Lame, and even the Dead whom he 
 railed to Life, during the Time he was converfant among us ; and in the 
 End, the {bedding his own moft precious Blood for our Redemption. Since 
 then, that during his Abode with us, he gave fuch an engaging Example 
 of focial Amity, I think you are much in the Wrong, to curfe the Man, 
 who fo wifely reduced the fcattered People into Society 3 who, it is true, 
 while in their wandring Condition, were ignorant of the Vices that reign 
 in large Communities} yet they had not the Knowledge of Sciences, of 
 decent civil Behaviour, of Friendfhip, of Trades, and ingenious and ufeful 
 Inventions, by which Men have diftinguifhed themfelves from the Savage 
 Beafts, which, before, they refembled ; and therefore, whoever leaves Civil 
 Society, and for the fake of pleafing his own fantaftic Humour, retires into 
 a folitary Defart, deferves not only the Name, but adlually pofTefTes, in 
 .a great Meafure, the very Nature of a Brute, which, no doubt, gave Rife 
 to that common Obfervation, T^hat a folitary Perfon is either a Beaft or a 
 tyrant. For he encroaches on the Rights and Privileges of the Brutal Kind, 
 fiezing and poffeffing himfelf of the Forefts, the Tops of Mountains, their 
 Dens, Caves, and dark Receffes ; not confidering, that Cities were ere<5led, 
 and AlTemblies inftituted, to found the Temple of Juftice, and to appoint 
 Laws and Rules for the Regulation of Human Life, which before was dif- 
 orderly and ungoverned. 
 
 But farther J you fay that Men of Learning and good Senfe, prefer the 
 folitary Life to any other, and inftance in Philofophers, who have deipifed 
 the Multitude and Chofen to live folitary. Here I have Room to make you 
 a very copious Anfwer, but fhall content myfelf with only faying, That 
 thofe Men, who excelled in Learning and Science, were not naturally in 
 Love with Solitude, but chofe it, becaufe they could not meet with their 
 Like to converfe with ; and indeed, nothing is fo irkfome to a learned Man, 
 as the Company of the Ignorant j which proceeds from the vafl: Difparity 
 
 C that 
 
i8 ^he A R T ^ Con VERS AT ION. Part. I 
 
 thit there is betwixt them. But as Men of Letters naturally avoid the 
 Unlearned, fo they as v^^illingly affociate themfelves with Perfons of Edu- 
 cation and Knowledge; with whom, being excited thereto by a generous Emu- 
 lation, they exert their Talents, reciprocally communicating the Fruits of 
 many Years Labour and Study. Can you name any Philoibpher fo (trait- 
 lac'd, fo much a Rebel to Nature, who, as Occafion offered, did not con- 
 verfe with his Pupils in order to inftrudl them, and accompany ths other 
 Philofophers to reafon on difputable Points, and with others to, to make Pro- 
 felites to his Dodrine r and therefore that Action you mentioned of Dio- 
 genes, did indeed fhew, that a Philofopher oppofes the Multitude, but not 
 that he difallowed of Converfation, which he had in greater Eftimation 
 than any other of the antient Sages. From whence I infer, that tho' the 
 Learned and Studious affedl Solitude, when . they are in want of Company 
 like themfelves, yet are they naturally fond of thofe whofliine in their own 
 Sphere ; infomuch that many of them have undertook long and fatiguing 
 Journeys, to enjoy the Converfation of eminent Perfons, whofc Works they 
 have at home in their Clofets. 
 
 You farther alledge, in Support of your Opinion, the Examples of Per- 
 fons who have refufed Promotions and public Offices j as imagining, that 
 thereby the Freedom of their Minds would be put under Reftraint, and 
 too much perplexed with the Affairs of the World ; yet there have been 
 others. Men of excellent Underftanding, who, by their Writings (ftill ex- 
 tant) have (licwn themfelves of very different Sentiments, and, 1 think, not 
 without good Reafon : For they who refign themfelves entirely to Study 
 and Contemplation, abfolutely abandon all manner of Concern for thofe 
 Perfons, whom, by the unchangeable Laws of Nature, they are bound to 
 fuccour and relieve; not confidering that Man is not born for himfelf alone, 
 but for his Country, his Parents, Relations, and Friends ; on the contrary^ 
 he feems too much in love with himfelf, or out of love with others, who 
 does not follow the Propenfity of Nature, which inclines him to be of Ufe 
 to his Fellow-Creatures ; and this, indeed, is one principal End of his Being. 
 That Sentence therefore, deferves to be written in Letters of Gold, I'bat he 
 who feeks only his own Profit, feeks nothing but his own Shame. Now, if all 
 ,the Merit of Virtue confifts in Adion, as Philofophers hold, to what Pur- 
 pofe ferves this dumb and idle Speculation; of which it may be faid, ias 
 of Faith without Works, it is dead, and profits No-bcdy ; no, not even him 
 who is poffeffed of it? What Man can affure himf«;If that he is perfect in 
 any Science^ if he does not communicate what he h-.is acquired, and take 
 the Judgment of the Learned upon it? Hence comes the Proverb, That 
 T'teafure buried in the Earthy andWijdom hid in the Heart, are exaSily the 
 fame. Tiieii Men refemble the Covetous, who poffefs Riches, but enjoy 
 
 them 
 
Part. I. 1'he ART o/' Conve rsAtion. ^^ 
 
 them not ; and it is an Aggravation of their Offence, that their Pratfticc 
 does not corrrefpond with their Knowledge. As the Mufic which is not 
 hearcf can give no DeJight, fo that Philoibpher merits no Honour, who 
 fufFers No-body to be the better for his Learning. Of this Socrates was fo 
 well apprized, that, tho' he had by no other Means deferved the Chara(flcr 
 of the wife ft Man upon Earth, yet this would have entitled him to it, 
 that he was the firft who brought Moral Philofopby down from Heaven. 
 For, obferving that Philofophers in general employed all their Studies in the 
 Contemplation of ' Nature, he not only applied himf^lf to acquire VVifdom, 
 to live well, and to inftrud: others in the fame Way, but exerted all his Fa- 
 culties, to bring to Perfedion this Part of Philofopby, fo profitable and ne- 
 cefTary in common Life ; and effedually expofed the Folly of thofe, who 
 had rather hide their Candle under a Bufhel, than to let it (hineln'a Can- 
 dleftick. But I need not tell you, that thefe Book-w-orms, who feclude then^^ 
 felves from Company, how learned foever they may be, take them from 
 their School-points, and Topics of Learning, ■ you will find them fucH. 
 Ignoramus'% that they are generally; the Subje(its of Banter and Ridicul^i 
 An Inftance of this Kind I well remember in a Gentleman who was my 
 Chum at Padua y who, tho* he was not inferior in Learning to the^bell 
 Scholar in the Univerfity, yet, if you took him into, common Life, you 
 would have fworn he had been one of thofe Ovi^ls, that are afaid^ qf every, 
 little Bird that makes a Flirt at them • fo that fometimes I pitied .him. 
 Once, in particular, having heard of the fudden Death of his, Father, he- 
 prepared himfelf for the Journey; and in order thereto, bought a Pair of 
 Boots, one of which was fo ftrait, that it wrung him very rriuchjland ^he 
 other was a great deal too big. We blamed him for fufferin'g'^ himfelf' to' 
 be fo grofsly impofed upon. He replied, that he complained of this" Ine-^' 
 quality in his Boots when he 430ught them ; but that the Shoemaker bad 
 fworn, that the largeft Boot was made of fuch a particular Leather,'^as, would 
 {brink in the Wearing; and the other, of a Hide that would ft retch ^ to' 
 that Degree, that in lefs than two Days it would fit eafier than the great 
 one. What fay you now? Don't you think that' tliefe Men rnay be called. 
 Wife by Learning, and Fools in Refpedlto the Comirion People? An antienr 
 Poet therefore fa id very properly, I'hat Experience is the Father of IVifdom^ 
 and Memory the Mother ; intimating, that he who would be xvell verfed in 
 human Affairs, muft not only read Books, but mufi: perfect his Knowledge' 
 by certain Experience and Pradice; and what he has been thus t^aught, to' 
 receive and keep in his Mind ; from whence he will be always furnilhcd 
 with Advice what to do, and how to behave on every Occafion, either to 
 help himfelf, or afiift a Friend. The Truth of that Maxim is fuiiicientlv* 
 ttnderftood by us Phyficians, and likewife by other Faculties, that Specula-- 
 
 C 2 t:on 
 
20 ^he *A R T g/* Conversation. Part. I. 
 
 tion without PraSlice, is but of fmall Ufe. We give greater Attention to 
 an Argument grounded on Evidence, than to that vi^hich is merely Theore- 
 tic and Speculative. 
 
 You, who have eat much of your Bread in foreign Countries, can beft 
 judge what Improvements you have received from your Travels, and how 
 much you differ from thofe who were never out of the Smoak of their 
 own Chimney. Horner^ to illullrate the Wifdom and Bravery of his Hero 
 tllyjreSy bellows on him this Noble Encomium. 
 
 'Through various Realms the Great Ulysses pafid^ 
 Objerv'd the People, and their Manners trac'd. 
 
 Thus have I briefly anfwered your leveral Objedions, which, I fuppofe, 
 you ftarted rather for the fake of Argument, than to maintain your real 
 Opinion: Becaufe, the fame Authors who taught you this falle Do(flrine, 
 hath likevvife taught you the true. Thus Petrarch^ notwithftanding his 
 large Commendations of a folitary Life, was not to learn, that without 
 Converfation, human Happinefs would be defed;ive ; for he was not fuch 
 a rigid Enemy to good Company, but that thefe Words have efcaped him. 
 Had I been with her. 
 
 What need I fpeak of Hierom Vida, who was no lefs celebrated for the 
 Works he wrote, while he lived a Reclufe, than for his Learning and Abi- 
 lities in public and minifterial Affairs? At Rome^ his excellent Example re* 
 commended him to the Mitre, under which he has governed the Flock 
 committed to his Charge, with the Character of a Prelate worthy of a 
 higher Degree. 'Tis true, he has fet off a folitary Life to great Advantage, 
 with a View, no doubt, to fhew his Capacity in depreciating it as much 
 with various and unanfwerable Reafons -, of which one is. That all Beafls, 
 fo foon as they are delivered from their Dams, get upon their Feet, and can 
 iland alone j which Nature has not granted to Man, who is no fooner born, 
 than he needs the Afliftance and Support of others. If this Reafon is not 
 fufRcient, he adds anotjier, namely, That Nature has given to Man the 
 faculty of Speech, not that he fhould talk to himfelf, for ihat wcuM be to 
 no Purpofe; but to the End, that he might be able to converle with ohers. 
 The Ufe of the- Tongue, you know, is various, it ferves to demand, in{l:rudl, 
 confer, traflick, counfel, correct, difpute, judge, and exprels the AfFedions of 
 our Hearts; whereby Men contradt Friendfhips, and cement Societies: He 
 concludes, that a Man cannot be Mafler of any Science withcut Inflrudiion. 
 
 Thus, Sir, you fee that Converfation isnotonly beneficial, but tblolutely 
 neceffary to the Perfedion of a Man, who, if he ref^e6s, nift ccrfe/s, 
 that he is like the Bee that cannot live alone. And therefore, ficcoiding to 
 
 the 
 
Part, t 7^^ A R T gT Conversation" tt 
 
 the grave Opinion of the Stoicks, we muft neceffarily think, that as all 
 Things upon the Earth were made for the Ufe of Man, fo Man was 
 created for the Ufe of Man ; in fo far, that, having Nature for their Guide 
 and Miftrefs, they fupport and comfort one another, communicate mutually 
 their common Profits produced by Arts, Occupations, and Dealings; info- 
 much that he, who has not, the Means, by Converfation, to render himfelf 
 ufeful as well to himfelf as to his Neighbours, may be really deemed an 
 unfortunate Man ; he is, as it were, in Prifon, a Punifliment inflidled by the 
 Laws on Offenders. For what can be a greater Afflidion than to live 
 amongft Men, and to be deprived of the Aid and Comfort of Men ? 
 
 To conclude; there is on Earth no Pleafure to be had, unlefs it be in 
 Community, which made Architas ^erentinus fay, That if any Man 
 could be fo highly favoured, as to obtain the divine Permiffion to afcend 
 the Empyrean Regions, to behold the Nature and Structure of the Uni- 
 verfe, and the JBeauty of the Stars ; that View would afford him no great 
 Delight, if he had no Perfon to communicate his' Thoughts to upon what 
 he faw. Hence you perceive that neither Air, Fire, nor Water, can yield 
 us that AfUftance we receive from Converfation. But if thele Argu- 
 ments are not futficient for your Convidtion, I am ready to produce many 
 others equally ftrong and cogent. 
 
 Guazzo. I am forced to fay, with the Poet, 
 
 My Tea, or Nay, I neither pafs. 
 So very dubious is the Cafe, 
 
 For altho' I am fenfibly refrefhed with your gentle Difcourfe, yet I can- 
 not mafter fome Doubts ; which forces me to anfwer, that, as the Step-mo- 
 ther is (o prejudiced by her extreme Averfion, that fhe can't difcern the good 
 Qualities of her Son-in-law ; and the Mother, through Excefs of Love, 
 fees not the Imperfedion of her own Child, fo you feem to be under the 
 fame Predicament, namely, to condemn Solitude, and recommend Con- 
 verfation, yet have not (hewn the Good that arites from the firft, nor the ' 
 Evil that accompanies the other. Wherefore, to give you an Opportunity 
 of dilcovering your real Sentiments, let me add, that my Meaning was 
 not to defend or applaud thofe Perfons, who, either from a fudden Whim, 
 or fome melancholy Humour, devote themfelves to a folitary Life, and 
 have no Regard for any thing that paffes in the World ; for fuch I reckon 
 among the Dead, oratleaft, as Creatures quite ufelefs, either to • themfelves 
 or others; fince they neither pra6tife thofe Virtues they have, to their 
 own Advantage, nor permit tb others the Means of being inftrudled by 
 them. They may, properly enough, be compared to the Fox, which had- 
 
 rather 
 
22 ^be k K T of Conversation. Part. I. 
 
 rather bruife and break his Tail againft the Ground for nothing, than give 
 a little of it to the Ape to cover his Pof^eriors. Neither did I inten^ to 
 deny, that by affociating ourfelves with others, a Man niay do Works ac- 
 ceptable to God : My Opinion was, and ftill is, that, to the Perfe<5tion of 
 a Man (which, if I am not deceived, confifts in Knowledge) Solitude is 
 more available than Converfation. To prove this, only look about yoa 
 a little, and vou will fee, that the moft bufy Part of the World, is gehCT 
 rally the moft ignorant, and that thofe who are in purfuit of Learning, 
 feek it not in public Places, or in a Crowd, but in their Studies and Retire- 
 ments. Neither does it import much, to alledge the aukward Behaviour of 
 fome Men of Learning, when they come into Company ; fince No-body 
 has the Icfs Efteem for them, on that Account, but the Vulgar, who ob- 
 ferving that they are fomewhat ungenteel in making a Bow, that their Hat 
 is not pinched into the fafhionable Cock, that they keep no Time in Danc- 
 ing, or perhaps their Coat is not in the modifh Cut, or it may be, they can't 
 raife a Laugh by putting a modeft Man out of Countenance; for thefe, or 
 anyofthefe Caufes, the rude Mob will make them the Subjefts of ever- 
 lafling Banter and Ridicule. But notwithftanding this unjuft Treatment, 
 they are highly honoured and valued by other Men of Learning, whoel^ 
 teem that as theEflFe(5t of artlefs Sincerity and an honeft Plainnefs of Mind, 
 which the ignorant Multitude account as downright Folly and . Stupidity. 
 Let us now turn the Tables, and reprefent to ourfelves one of thcfe ac- 
 cute Satirifts in the raidft of a Company of learned Men, and you v/ill 
 immediately fee him either flrud: dumb with Shame, or open his Mouth to 
 his Difcredit. An Inftance of this Kind was he, who happening among 
 fome Criticks, that were difcourfing on the Charadlers of fome excellent 
 Poets, he, willing to give a Specimen of his own profound Eruditions, inter- 
 rupted them with this wife Pofition, That Horace was unqueftionably pre- 
 ferable to all other Poets; and that Pttrarch himfelf was of the fame Opi- 
 nion, and had placed him before Homer and Virgil, Being required to 
 produce any fuch PafTage in Petrarcby he prefently anfwered j 
 
 Homer and Virgil, had they livd fo long. 
 To hear foft Horace tune his courtly Song, 
 ■No Tufcan Bard the Bays jhould ever wear^ 
 But He, alone, pronounced without a Peer. 
 
 This fet all the Company a laughing more heartily than the Scholars, 
 your Friends did at the Jeft of the Boots; and their Mirth was renew'd, 
 when, being demanded to give Petrarch's Senfe in thofe Verfes, he added, 
 his Meaning was, that neither Virgil^ nor all the Poets of Tujca?iy were 
 
 able 
 
Part. I. ^e ART g/" Conversation. 23 
 
 able to encounter Horace fmgly. Now if your Scholar fell into a fmall 
 Error by being a little credulous, this Fellow ftunibled upon a corrupt Per- 
 fuafion in Opinion. 
 
 The following Tale from Boccace will farther illuftrate what I have ad- 
 vanced upon this Head. He tells us, that in a certain Village in Picardy^ 
 there lived a Pried, a mere ignorant Blockhead, but withal, proud and poli- 
 tive. A plain Farmer, of a good Eftate, but of a very grofs and dull Ap- 
 prehenfion, dwelt in the fame Diftrid. This Farmer had a Son, whom his 
 Friends and Neighbours perfuaded him to fend to the Univerfity at Paris, 
 to qualify him with Learning befitting a Scholar and a Gentleman, who was 
 to inherit fo large a Fortune. The Father was prevailed on j and his Son 
 continued at Paris for the Space of three Years j and having a good Capa- 
 city, he performed his Exercifes with univerfal Approbation. At the three 
 Years End, the old Man, being very defirous of leeing his Son, fent for 
 him, and he readily obeyed the Summons. The Father was mightily pleafed 
 to fee him in good Health, and fo well grown fince his Departure ; and 
 familiarly told him, that he longed to know, if his Mind was equally im- 
 proved with his Body. To prove this, he could think of no other Means, 
 than to apply to the Prieft to examine his Son. The Prieft, confciousof 
 his own Inability, was very unwilling to undertake the Matter; but being 
 preffed to it, and not caring to difoblige the Farmer, he, at laft, refolved upon 
 it. But fee, how iortanate are Fools! who generally fucceed beft, where 
 there is the lead Ground for Hope; and here the Simplicity of the Father,, 
 muft be made the Means of abufing his worthy Son, and a Screen to ftand 
 between the Priefi and his Ignorance. The old Man was very earned, not 
 only to know what Improvements his Son had made at the Univeriity, but 
 how he himfelf might judge, of thofe Improvements? The Pried imme- 
 diately took the Hint, and appointed the fingle Word Nefcio, (1 know not) 
 which if the Son anfwered to any of the Quedions he fhould put to him, 
 it was a certain Proof that he underdood nothing. As they were thus 
 walking and difcourling together in the Church, the Son very opportunely 
 came in. After mutual Civilities had paded, and they were familiarly talk- 
 ing together, the crafty Pried, pointing with his Finger to a Tomb, adced 
 the Schohr, ^is hie eji. Jepu It us f Who is here buried'^ The Youth, feeing 
 no Infcription on the Tomb, and it being ereded fince his Departure, an- 
 fwered, Nefcio i or, I know not. Immediately the Father, remembring the 
 Wo:d,^ fell into a violent Pad^.on, and gave bis Son thret or four Boxes on 
 the Ear, calling. himAfs, Fool,, and' what not, telling him he had learned; 
 nothing. The young Man took all very patiently, v/ithout anfwering a 
 Word ; but plainly perceived it was a Trick put upon him by the villainous ^ 
 Pried; which, he hoped he daould have an Opportunity of repaying with. 
 
 Intercd.- 
 
124 "^^^ ART 5/* Conversation. Part.!. 
 
 Intereft. In a fhort Time the Suffragan of that Diocefe, (to whom the 
 Priefl was but a Deputy) being abroad on his Vifitation, fent Word to the 
 Prieft, that he intended to preach there the next Sunday j and that he (hould 
 provide for his Entertainment, Bonum et Commodum, Something nice and 
 fretty^ for he would have nothing elfe for his Dinner. This mightily per- 
 plexed the Prieft, for he could find no fuch Words in all his Breviary, 
 Upon this, he applied himfelf to the young Scholar, whom he had lately 
 fo grofsly abufed, afking a thoufand Pardons for what he had done, and beg- 
 ging him, for all Love, to tell him the Meaning of the Words, Bonum et 
 Commodum. The Scholar very ferioufly anfwered, that tho' he had been 
 very ill ufed, he freely forgave him, and promifed to affift him on this im- 
 portant Occafion. Taking then the Suffragan's Letter, and perufing it, he 
 feemed mightily furprized, crying aloud. What, in the Name of Virtue, 
 does this Man mean ? What's the Matter (quoth the Prieft) what does he 
 demand ? Alas ! replied the Scholar ; you have but one poor Afs, which 
 I know you dearly love; and yet you muft make a Difh of his Genitals; 
 for your Patron will have no other Meat for his Dinner. The Genitals of 
 my Afs ! anfwered the Prieft. Paflion o' me 1 Who will then carry my 
 Corn to Mill? There is no Remedy, fa id the Scholar; for here is his pofi- 
 tive Order. The Prieft, upon fecond Thoughts, confidering, that his yearly 
 Revenues were of ten times more Value than his Afs, he concluded to have 
 him gelt. So foon as the Suffragan arrived, the Prieft made heavy Com- 
 plaints to him about his Afs ; but his Patron not underftanding his Lan- 
 guage, was at a lofs hov^r to anfwer him ; till, being informed by the Scho- 
 lar of the whole Story, he laughed very heartily at the Prieft's Ignorance 
 and Folly ; wiftiing that all fuch bold Bayards might be fo ferved. This 
 feems to me a convincing Proof, that Learning without Experience, is pre- 
 ferable to Experience without Learning ; and 1 had rather have the Charac- 
 ter of a (imple Scholar, than of an ignorant Courtier. From whence 
 I infer, that if a Man is refolved to furnifh himfelf with true Knowledge, 
 and fathom the Depths of Learning, he muft, as Tradefmen fay, mind the 
 Shop^ and not loiter about the Streets, or be gadding abroad at Taverns and 
 Coffee-Houfes. But let us, for once, fuppofe, that Converfation is, in many 
 Refpe(3:s, beneficial ; yet, if you ballance the Advantages arifing from it, 
 againft the Mifchiefs that neceflarily attend it, the latter will vaftly out- 
 weigh the former. And, indeed, the Number of the Good is fo fmall and 
 thin, that, were you never fo well inclined, you will find it very difficult 
 to continue fo ; and that, he whojleeps with the Dogs, muft rife with the Fleas, 
 The Cretans were fo well apprized of this, that when they wifhed 111 to 
 any Man, they only defired he might affociate himfelf with bad Company, 
 which, they readily judged, would bring him to Ruin. Befides, Things 
 
 are 
 
Part. I. ^^s A R*T of Conversation. 25 
 
 are now brought to that Pafs, that it is next to impoffible you (hould 
 behave yourfelf fo well, but you fhall be liable to a thoufand Infults and 
 Injuries, if not in your Perfon, (which is far from being out of Danger) 
 yet at leaft in your good Name. And to fuch a Height is the Spirit of 
 Malice and Envy rifen, that there are Perfons who neither fpare the Ho- 
 nour of the Prince, nor the Plainnefs of the Peafant, and give a wrong and 
 prepofterous Turn to every virtuous and good Adion. Do you devote 
 yourfelves to the Duties of Religon, and the Exercife of Charity ? you are 
 prefently judged a diflembling Hypocrite. Do you fuccour any defolatc 
 Widow ? you will foon hear it faid of you, / know what will follow. Are- 
 you affable and courteous ? you will be called a Flatterer. If, through 
 Heedlefnefs, you return not a Bow, your Friend will fpeak to you no 
 more. If you relieve the OpprefTed, it will be very much if you are not 
 dragged out of your own Houfe, at a Time when you leaft fufpedl it. 
 Nor think you will have the more Mercy (hewn you, becaufe you are not 
 a Soldier; for now it is common to fee even Advocates and Counfellors 
 Brow-beaten and affronted, to deter them from defending their Clients. 
 But were I to go on, I fhould foon lofe myfelf in the intricate Labyrinth 
 of the Abufes and Diforders of thefe Times. I fliall therefore only add, 
 that Vice would be foon baniflied out of the World, if Converfation could 
 be entirely prohibited; fince it is plain, that Adulteries, Robberies, Violen- 
 ces, Blafphemies, Murders, and an infinite Number of other Mifchiefs are 
 begun and perpetrated by Means thereof. 
 
 Annibal. You feemed, juft now, to yield to the Force of my Rea- 
 foning ; but I perceive you have got frefli Recruits, and renewed your 
 Attack. However, I have fuch Anfwers in Referve, as will, very probably, 
 put an End to this Controverfy. And fince you make Solitude the Foun- 
 dation of Learning, be pleafed to tell me, of whom the Principles of Sci- 
 ences and Literature are generally learned ? 
 
 Guazzo. Of Mailers. 
 
 Annibal, Very good ! I think you are now caught in your own Net ; 
 fince you grant, that the Beginning and End of Learning depend on Con- 
 verfation. For as the Armourer cannot affure himfelf of the Goodnefs of 
 his Work, till he has made Proof of it ; fo neither can the Man of Let- 
 ters be thoroughly fatisfied, that his Learning is of the right Stamp, till by,, 
 reafoning and difcourfing with others, he has tried it futliciently. It is 
 plain then, that Learning is both begun and perfedled by Converfation. 
 But fince you add, that thofe who are converfant at Courts, and employed 
 in Ofiices, are generally the Unlearned, I muff remind you, that as there 
 are divers Kinds of Sciences, Arts, and Profeffions, fo likewife is the Life 
 of Man diverfified; fow^^rc^ deftined by Providence to be Merchants, 
 
 Numb. II. u«. »^* ^ others 
 
26 'The A K T of Conversation. Part. I. 
 
 others to be Soldiers, others to be Phyficians, and others to be Lawyers. 
 And as all thefe have but one and the fame End in View, namely. Reputa- 
 tion and Profit, fo every one of them divides his Life into two diftind: 
 Parts J the one to learn, the other to pradife, thofe Things I have been 
 fpeaking of. Thus, for Example, you have already determined with your- 
 felf to be Secretary to a Prince : Now I am not ignorant, that from your 
 known Abilities, you may reafonably expect to raile both your Reputation 
 and Fortune ; nay, more j you have well-grounded Pretenfions to the good 
 Fortune of thofe, who, from the fame Poft, have been promoted to the 
 Dignities of Cardinals and Vicars of Chriji. And therefore, in Order to 
 qualify yowfelf for your Office, you have made yourfelf Mafter of the 
 Lntin and Tufcan Languages, and of all thofe Arts that ^re requifite for 
 your Purpofe j and by your perfedl Stile in W^riting, and your great Pru- 
 dence in managing Affairs, you have acquired the Report of an excellent 
 Secretary. All other Men purfue the fame Courfe; for no more isnecefTary 
 for thofe who follow Hufbandry or Merchandize, than to read, write, and 
 caft Accompts. And altho\ among Men of Learning, they know not 
 how to difcourfe on Rhetoric or Poetry, yet they are not therefore to be 
 cenfured ; neither ought we to blame them for wanting that Knowledge 
 in the Belles Lettres^ which is acquired by Converfation ; becaufe, from the 
 Beginning of their Lives, they were always determined never to apply 
 themfelves to Study ; and it is fufficient for them, if they are thought to 
 have Prudence in their Condud:, and Judgment in their own Profeflion. 
 But that Scholar is defcrvedly laughed at, who, devoting himfelf to Study, 
 does not Oiapc his Learning for Practice in common Life, but comes a per- 
 fed: Ignoramus into the World. And therefore I will aver it is a grofs 
 Error to fuppofc, that Learning is better attained byafolitary Acquaintance 
 with Books, than in the Company of learned and ingenious Men. For 
 it is an undoubted Maxim in Philofophy, and Experience confirms it, That 
 Learning is more eajily acquired bj the Ears, than by the Eyes j neither 
 would a Man have Occafion to dim his Sight and wear his Fingers in turn- 
 ing over Volumes, if he could have the Writers of them prefent; fince the 
 Hearing of the natural Voice leaves a deeper Imprcffion on the Mind, than 
 the clofeft Reading can pofTibly do. But farther, if you happen to light 
 on fome difficult and obfcure PafTage in your reading, you cannot perfwade 
 the Book to expound it to you, but you muft of Neceffity leave it juft as 
 you find it ; and therefore it is much more inflrudtivc to talk with the Liv- 
 ing than with the Dead. 
 
 Again j it is obfervable, that the Spirit of a folitary Man grows languid 
 and liftlefs, till roufed into Life and Adlion, by difcuffing fome difputable 
 Points in Learning j or elfe becomes proud and haughty, through the Va- 
 nity 
 
Part. I. 'The A R T ^f Conversation. 27 
 
 nity of his own Imagination ; for, knowing No-body to compare himfelt 
 with, pretends to more Merit than is his Due, On the contrary, he who 
 hears others commend his Studies, has the better Opinion of them himfelf. 
 He who is reproved corredls his Faults ^ and he that in fome Things may 
 be negligent, by feeing others endeavour to rival him in Glory, is ftimulated 
 into A6tion ; and as he difdains to come (hort of his Equals, fo he thinks 
 it no fmall Honour when he is able \.6 excel thofe who may be deemed 
 better Proficients than himfelf. Bur nothing is fo efFecflual to the quicken- 
 ing the Spirits, and enlivening the Soul, as thofe inftrudive Controverlies 
 that arifs among Men of Letters. For, by difputing, they learn j and 
 what they fo learn, they beffc underftand, difcufs, and remember. And 
 while they are illuftrating the Point in Queftion, and debating the Subjedt 
 with all the Strength of Reafon and Argument they are Mafters of, each 
 ftrivingto get the better of his Opponent, Knowledge is increafed ; and hence 
 arojfe that Saying, that Difputation is the Difcoverer of Truth. And fuicc 
 Truth is defined to be a common Confent in Opinions, thofe Opinions 
 cannot be known but by Converfation and Company ; which, no doubt, 
 the Poets mean, when they figure Jupiter, tho' omnipotent, calling the 
 Gods to Council, to hear their Opinions. But, fetting Fables afide, were 
 not the v;eighty and momentous Canons and Inftitutions of the Church, 
 founded on the Decifions of General Councils? And is it not the common 
 Practice of all Princes, when any Queftion arifes that concerns their Eftates, 
 to alTemble their Minifters, to advife with them in what Manner toad:? 
 Do not Nations, Cities, and Communities of lefs Note, fummon their Peo- 
 ple to chufe Officers, and make Laws by common Confent ? Is it not cuf- 
 tomary with Magiftrates to afk the Advice and Opinion of their Affiftants? 
 And we Phyficians, do we not, in our Aflemblies and Colleges, concert 
 together the beft Methods of healing our Patients, accorcliiig to ibe Majority 
 of Opinions? Did not Apelles delight in expofing his Pi(5turcs to public 
 View, that, from fome By-corner, he might hear the Opinion of the Spec- 
 tators ; and when a conliderable Number of them found Fault with any 
 Part, did he not mend it according to the Voice of the Many ? and did 
 not another Painter fay, nat the People were the Mafier of 'whom he learned 
 his Art? Laftly, was it not the Pradice of a wife Emperor, to employ Spies 
 among the People, to hear what was faid of him daily, and from thence 
 to regulate his Condu(5l', and reform his Life from Good to Better, agree- 
 able to the Reports that were brought him ? For he certainly runs a great Ha- 
 zard, who trufts entirely to his own Judgment. And it is a common Say- 
 ing, That he does well, who is well advifed; and therefore Council is efteemed 
 a facred Thing. I have not Words fuffi^cient to defcribe the wonderful 
 Benefits that accrue from Converfation, or to exprefs the Knowledge that 
 
 D 2 gets 
 
28 TZv A R T 0^ CoNvE RSAT ION. Part. I 
 
 gets Entrance at the Ear, and (inks into the Mind, as it proceeds from the 
 Mouth of learned Men. I will, however, remind you of the noble Aca- 
 demies and Univerfities, which, for this Purpofe, have been founded in feve- 
 ral Parts of Italy j amongft which, we muft not forget that at Mantua, 
 erefted in the Houfe of that great Prince, and generous Patron of learned 
 Men, Ccefar Gonzaga j nor that in Padua, which flourifhes incomparably 
 by Means of the vaft Number of Students that refort to it. I am ftruck 
 with Admiration, when I fee, in the little City of Cafal, fo fine an Academy 
 of the Illufirati, But Time ^will not permit me to expatiate on their 
 feveral Excellencies s and therefore, I muft return to the Subjed now in 
 Debate betwixt us. 
 
 I fay then, that the Fruit, gathered in thefe Seminaries, is ineftimable ; 
 and that thofe who relide in them are truly fenfible what Advantages they 
 receive from them. They know, that one Perfon cannot, of himfelf, be 
 perfected in many Sciences, becaufe Art is long, and Life but jhort -, and 
 that they can there be inftrudted in what beft fuits their Genius. For fomc 
 having dire<fted their Studies to Divinity, others to Philcfophy, fome to 
 Humanity, others to Poetry, and others to different Subjects, every Man 
 difcourfes on what he is mofl perfedt in, and fo they mutually enjoy what 
 every one, in particular, . has acquired with the greateft Labour and Affi- 
 duity ; like thofe Perfons, who, not being able to furnifh out an Entertain- 
 ment at their own Expence, meet together at a Neighbour's Houfe, each 
 bringing his own Gates with him, and of the Whole make a fumptuous 
 Feaft. And therefore it has been profoundly faid, that Man is a God to 
 Man -y lince thole of the human Species are fo capable of affifting and 
 comforting each other. And this is very appofitely reprefented to us in the 
 Pidare of the Blind Man carrying the Cripple on his Back, to be his Guide, 
 This is well enough expreffed by the Poet Almannus, thus; 
 
 So from two Halves one Whole does fitly rife ; 
 And fo the Lame has Feet, the Blind has Eyes, 
 
 I mud therefore repeat my AfTertion, that Converfgtion is the full Perfec- 
 tion 'of Learning, and that a Student is more benefitted by one Hour's 
 Difcourfe with a Perfon of his own Rank, than by labouring a whole Day 
 in his Study. Befides, if, in the Courfe of his Reading, he has mif-appre- 
 hended the Senfe of an Author, by conferring with his Fellow-Students, 
 his Mind is cleared, his Error redified j and he begins to be fenfible, that the 
 fingle Judgment of one Man is liable to Millakes, obfcured under the 
 Veil of Ignorance, or blinded with PafHon; and that among a Multitude 
 it rarely happens that all are ftupid Blockheads j and finally, he is fatisfied, 
 
 upon 
 
Part. I. ^e A R T o/' Con ve rsat ion. 2g 
 
 upon Proof, that Virtue and Knowledge, as defcribed in Books, are no bet- 
 ter than painted Excellencies, and that they are attained by Practice ra- 
 ther than by Reading. 
 
 But it is Time 1 (hould anfwer the Objedions you have ftarted, in Rela- 
 tion to the Evils and Inconveniences, which, you fay, refult from Converfa- 
 tion ; and I do allow, that by keeping Company with Men of a lewd and 
 diiTolute Behaviour, our Minds receive a wrong Byafs, and our beft Purpofes 
 are too often over-ruled. And tho', perhaps, you may be fatisfied in your 
 Opinion, from the Reafons already alledged, yet I will add, that, as fome 
 Difeafes of the Body are infedious, fo the Vices of the Mind are equally 
 contagious; thus the Drunkard infufes into his Companions a Love of 
 Wine, and a daftardly General makes Cowards of his braved Soldiers » 
 nay, fuch is the Force of Converfation, that we, fometimes, involuntarily 
 imitate the Vices of others. An Inftance of this Kind, we have in the 
 Friends and Familiars of Arijiotle, who, from him, had got a Habit of 
 Stammering. The Intimates, likewife, of Alexander^ by frequently dif- 
 courfing with him, ufed his Roughnefs of Speech. And, no doubt, but in 
 frequenting ill Company, any curious Obfervcr will have Reafon enough to 
 fay, that Mafi is a Wolf to Man^ and not a God, as I juft now faid j that 
 a Friend of Fools will be like unto them ; and he that touches Fitch, will he 
 defiled. But on the other Side, from a Parity of Reafon, Virtue produces 
 the fame EffecSts. Asa dead Coal, laid to one that is burning, is kindled ; 
 fo a vicious Perfon, by affociating with the Good, affimulates their Morals. 
 Neither is a good Air, and the Breezes of one's own native Soil, more re- 
 frefliing and healthful to the Body, than the Converfation and Society of 
 virtuous Men, is to difeafed Minds. For if thofe of corrupted Morals 
 leave fome of their Filth with thofe that adhere to them, by the fame 
 Rule a virtuous Man leaves behind him fome Savour of his Goodnefs 
 among thofe with whom he converfes. As from Mufk is exhaled a plea- 
 fmt Flavour that delights the Smell ; fo the Man of Probity diffufes his 
 Virtue to all about him, fo agreeably, that it commonly remains with them 
 ever afterwards. 
 
 I come now to the Ground of your Reafons, why, in Converfation, tho' 
 a Man beTiaves never fo well, his beft A<!^ions (hall be liable to Mifcon- 
 ftrudion, and fhaded over with falfe GloiTesj befides the Dangers, Mif- 
 chiefs, and Damages, to which thofe are expofed, who frequent Company. 
 I grant, indeed, that hereby the Morals of Men are liable to be corrupted, 
 and the very Ends of Life perverted; but furely, that which you fo juflly 
 condemn as a Fault and wretched Depravity in others, will never feduce 
 you from doing what you apprehend to be juft and right. Let People talk 
 as they pleafc, you are not to regard the Cenfures and ra{h Judgings of the 
 
 , / blind 
 
^O ^hi ART ^ CONVERSATON. PaRT. J. 
 
 blind and ignorant Multitude, which are Icarce ever right; but rather fol- 
 low that ailowable Maxim of the Epicure, / never jiudied to pleafe the 
 People ', becaiife they ejleem not the Thi?igs which I know^ a?id becaiife I know 
 not the Things which they ejleem and commend. 
 
 But farther; you are to confider, whether your withdrawing from Com- 
 pany, and leading a folitary Life, will fecure and exempt you from the In- 
 juries and Infults of the Wicked. This you muft not exped:; nay, be 
 afiared, that for one ill Word received in Company, you will have a thou- 
 fand thrown at you, if you live folitary. For fome will be apt to fay (and 
 perhaps not without Ground) that you have got fome bad Diflemper; 
 others, that you are guilty of fome notorious Crime, and therefore avoid 
 the Light, like the Batt ; others, that you are an Heretic, becaufe you feem 
 to difdain the Company of good Chriftians ; and it is not impoflible but you 
 may, therefore, incur the Cenfures of the Church. Some, again, will 
 lay you are an Alchymift, and hunt after the Philofopher's Stone. And 
 if you fhould happen to efcape all thefe, it is fifty to one, but you will be 
 thought fneaking, opinionated, a Humourift, eat up with Melancholy, or 
 elfe an unpolidied Brute, without Senfe or Manners, and unfit for the Society 
 of Men. Thus you will come under the old Proverb, Out of the Frying- 
 pany into the Fire ; or. Out of a fever , into the Plague. So that, in the 
 End, you will find it neceffary to comply with the common Forms of 
 Life, to pufh forwards, and to do well, and live uprightly, in Spight of 
 Cenfure. ' For the Wickednefs of others will fet off, and give the greater 
 Luftre to your own Virtue and Goodnefs; and you have the pleafing Sa- 
 tisfaction, that your uncorrupted Probity comes off triumphant in the Com- 
 bat with Vice, and that you perfifl therein, notwithftandlng the general 
 Corruption of Morals that every where prevails. You will conlider, that 
 there is but little Praiie or Merit in knowing how to be good amongft the 
 Good ; but he certainly deferves Applaufe, who preferves his Virtue amidfl 
 Debaucheries. Think, likewife, that among thofe who depreciate your Cha- 
 radler, it is very great Odds but there is fome one or other that will defend 
 it, and make a favourable Conflrudion of your Ad:ions. But tho* you 
 iliould not have a Friend in the World to appear in your Juftification, yet, 
 believe me, God will not fail you, in whom, if you put your whole Confi- 
 dence, be aflured, he will fhield and proteft you from the Malice and Slan- 
 ders of the Wicked, and in Spite of them, bring the Truth to Light, and 
 make it vidlorious. 
 
 I think I have now given a full Anfwer to all your Objections ; and there- 
 fore, without iarther Argument, I doubt not but you are fatisfied, that, to get 
 Wifdom, to be accomplifhed with Learning, and to rife to Honours, Riches, 
 and worldly Promotions, is the moll effectual Method a Man can take. 
 
 For 
 
Part. I. The A R T' ^' Conversation. ^i 
 
 For to fay, a Man fliould intercft himfelf in no Affairs but his own, is to : 
 fay, a Man is no better than a Beafl. Befides, it is certain, that Solitude fills 
 the Head with many evil Thoughts, and makes believe Things that have 
 no Exiftence but in the Brain ; neither, indeed, has it any thing in it, but 
 Horror and Terror, thofe Enemies to Nature. Accordingly Experience (hews 
 us, that a Man, when he is alone, is timorous, but in Company, affumes 
 Courage j nay more, the folitary Perfon is always under Temptations to com- 
 mit many Follies. Thus much was intimated by Crates^ who, feeing a young 
 Man walking in a lonefome Place, afked him what he did there alone? The: 
 Youth anfwered, he was talking with himfelf. Crates replied. Take heed you 
 dont hold Difcourfe with a Jorry Companion. What fhali I fay more, but that 
 the Herb Hellebore ought to be given to the Solitary, as well as to the Fool. 
 Whoever therefore will digeft thefe Reafons, and like wife remark the Etymology 
 of the Word i/i?W(?(Man, which, in the Greek Language, fome learned Wri- 
 ters fuppofe, fignifies together) mufl conclude, that no Perfon can properly 
 be deemed a Man without Converfation. For he who keeps no Company, 
 has no Experience; without Experience, there can be no Judgment; and 
 without Judgment, what is a Man better than a Brute ? 
 
 Guazzo. I think the North-Eaft Wind does not fo forceably drive a fun- 
 der the Clouds, as your Reafoning has difpelled the Mifts which clouded 
 my Mind, and made me lofe my Way in wandring after Solitude. The 
 Conclufion of your friendly Difcourfe feems to be, that Soliiude ought to be 
 bani(hed out of the World, and Company and Converfation to be preferred, 
 as conducive to the Health of the Mind, as well as of the Body. But yet 
 I can't fee how this can be abfolutely granted you, lince there may be cer- 
 tain Times and Occafions, when Solitude is not only proper, but necelTary 
 to the Happinefs and Prolperity of Life. 
 
 Annihal. Don't you remember, that at the Beginning of this Conference 
 I told you, that, in order to clear up the Matter in Difpute between us, and 
 to leave no Doubt uniefolved, we muft, in treating of Solitude and Con- 
 verfation, make fome neceffary Difl:in(5tions? 
 
 Guazzo. It is very true. 
 
 Annibal. Well then, I am now to tell you, that having difpatched what 
 was proper to be faid on this Subjedt in general, we come to thofe Particu- 
 lars we have already propofed, that fo we may have a thorough Underfland- 
 ing of the whole Matter. I freely confefs then, that Solitude is not abfo- 
 lutely to be condemned or difcarded ; and that, at fome Seafbns, as you fay, 
 it is profitable and neceffary. Know then, that a Man has fometimes Com- 
 pany when he is quite alone, and is fometimes alone in the n^idfl of Com^ 
 pany and Converfation, . . 
 
 Gurii^h. 
 
32 ^fhe ART g/' Con vers at ion. Part, r 
 
 Gttazzo. Pardon me if I interrupt you ; thefe Diftindions feem to mc 
 Riddles, which you muft be the OEdipus to unfold. 
 
 Amibal Agreed. Fird I fay then, there is one fort of Solitude fo rare 
 and pcrfed, as to admit of no Company or Converfation whatever. This 
 is that to which fome Men of extraordinary Piety have devoted themfelves ; 
 where, being wholly dead to all fublunary Things, they chufe the beft Part, 
 and live alone (if they can be faid to live alone who have always God with 
 them) and pafs their Days moft agreeably, in a Manner ftiocking to the reft 
 of Mankind. But this is fuch a Perfedlion of the human Nature as no 
 Man can attain, unlefs by the fpccial Gift of God ; without which, who- 
 ever enters into it, runs the Hazard of expofmg his own Happinefs to the 
 utmoft Danger, and of incurring the Weight of that Denunciation, Wo to 
 him that is alone when he falleth^ for he hath not another to help him up. 
 Prov. iv. 10. I ftiall fay no more of this exalted kind of Solitude, refer- 
 ring you for further Satisfadlion to thofe Treatifes which Divines have wrote 
 upon it ; but fhall defcend to the Solitude that is lefs perfed:, and which 
 confifts only in a Deprivation of Company at fome certain Times. Of 
 this Kind there are three Sorts ; namely, a Solitude of Time, of Place, and 
 of the Mind. 
 
 Solitude of Time is the Stilnefs of the Night, or the Inftant when a 
 Man fpeaks alone in the Prefence of many ; which is a Solitude, you muft 
 allow, no lefs profitable than necellary to all Sorts of Perfons j fince the 
 Inftrudions we receive from the Mouth, either of Readers or Preachers, 
 make a deeper ImprefTion on the Minds (as I before obferved) than the 
 Books and Writings of Authors. 
 
 Solitude of Place is the Chamber, or private Recefs which a Man chufes 
 on Purpofe to refide in, when he fequeftcrs himfelf from the Company and 
 Converfation of others. Now we are to confider, that Men have different 
 Views in becoming folitary ; fome, that they may be at Liberty from the 
 Avocations of Senfe and Vanity, to raife their Thoughts to the Contem- 
 plation of the Divine Being, his wonderful Works, and glorious Attributes, 
 to the End that their Souls may be filled with the ineffable Delights of this 
 heavenly Intercourfe, and be able to furvey that with the Eye of the Mind, 
 which Is not difcoverable by the Eye of Senfe. Others retire from the 
 World, that they may more affiduoufly apply themfelves to Study and Spe- 
 culation, in order to perfed: themfelves in the learned Sciences; and others, 
 again, that they may canvafs with themfelves the State of public and pri- 
 vate Affairs. All thefe Kinds of Solitude of Place, if taken feafonably^ 
 greatly invigorate the Spirits, and prepare them, with the more eafyj 
 and ready Addrefs, to enter into the Subjcds and general Bufinefs of Con-' 
 verfiuion. If we ?ittentively confider the Fable of Promethem^ Jupiter s 
 
 Ambaffador, 
 
Part. I. 72^ ART o/' Conversation. -^-^ 
 
 Ambaffador upon Mount Caiicafus, and his Heart tome by the Vulture, 
 we fliall find, that by the Mount is figured Solitude, and by the Vulture, 
 etJWttiplation, which wounds and preys upon the Heart. What elfe is 
 meant "by the Conjundion of the Moon with Endymion, but that he fpcnt 
 many Nights in the Contemplation of the heavenly Bodies, whereby he 
 became fkilful in Aftronomy ? The Shoulders of Atlas, whereby he i^ 
 fabled to have fapported the Heavens, reprefents to us nothing more than 
 the. Knowledge he had of theCeleftial World, by Means of Contemplation. 
 But thefe Perfons, tho' they are folitary in Refped: of the Place where they 
 are alone, yet are they in very entertaining Company, with Regard ta ths 
 Variety of Objefts that prefent themfelves to their Imagination. Scipio, 
 therefore, faid very well, that he was never lefs alone, than ^hen alone ; for 
 being retired by himfelf, he could difcufs many Things in his own Mind 
 relating to the Increafe of his future Glory. But take this with you, that 
 however Solitude may ferve to recreate the Mind, it often pfoves prejudicial 
 to the Heakh of the Body; and therefore, as I before told you, it oupht to 
 be avoided. For the finer Senfe a Man has, the mere apt he is, when bv 
 himfelf, to exercife it about curious and intricate Points, whereby he impairs 
 his Conftitution, and brings on him divers malignant Difeafes. But there 
 are many who chufe Solitude, not fo much to employ themfelves in laud- 
 able Studies, and ufeful Speculations, as to have an Opportunity of readino^ 
 'lewd Books and fcandalous Hiilories, the Filth of which they imbibe, 
 iand with which they corrupt their Morals. So that it may he judly laid 
 of fuch Perfons, who have thus corrupted themfelves, that they have learned 
 more Wicl^ednefs by being alone, than they would have done, had they 
 frequented the moft public Places for Company and Converfation. But 
 Thanks to Divine Providence, and the Care of our Anceftors, who have 
 ]uftly condemned to the Flames all fuch abominable Works as foon as pub- 
 lilhed, as Inftruments of Lewdnefs and Debauchery. 
 
 There are others who chufe Solitude out ^i a lazy Diiporuion, and 
 a Reludancy to engage in the Afiuirs and Concerns of the World, contrary 
 to that Duty which they owe both to themfelves and their Country. Th[s 
 Sort of People loiter away their Time, and being wholly immergcd in Lux- 
 uries and voluptuous Living, preferve themfelves, not as Mufk in a Box, but 
 like Swine wallowing in the Mire. So that one may fay, their Souls are 
 given to their Bodies inftead of Salt, only to keep them from putrifying. 
 I have known fome of thefe idle Chaps retire themfelves fi-om Company 
 the greateft Part of the Day ; but how were they employed ? Why, in 
 prefling their Down Beds with their unwieldy Carcafes, and yet they will 
 face you down, that they have been all that while reading fome valuable 
 Author. I never fee thefe Loungers, but I have an Excufe for the Empe- 
 
 E ror 
 
34 ^^ A R T o/ Conversation. Part. I. 
 
 ror Domitian, who ufed to amufe himfelf with flicking of Flies with the 
 Point of his Dagger, and thought it much better to employ himfelf in this 
 trifling Manner, than to fufFer his Mind to be corrupted with Idlenels. 
 And if herein he was blamable, it was not becaufe his Exercife was fo infig- 
 nificant, but that he negleded thofe weighty Concerns that were better 
 fuited to his high Station, and of Moment to the Welfare of the Empire. 
 
 Upon the Whole we may conclude, that as he who quits an adive Life, 
 to embrace a contemplative, merit's Praife j fb he, who, being in the bufy 
 World, retires from it, not for any laudable Purpofc, but either out of Ha- 
 tred to Mankind in general, a lazy Relucflance to Bulinefs, a Diftruil of his 
 own Capacity, or for fome other unwarrantable Reafon, deferves the fevereft 
 Cenfure. 
 
 But I have faid enough in Relation to Solitude of Place. I come now to 
 fpeak of the Solitude of the Mind j and this is, when a Man is perfonally 
 prefent among many others, and yet is abfent in Mind and Thought. Juft 
 as that Philofopher was, to whom a Babling Fool, after he had a good 
 while held him by the Ears with a nonfeniical Story of a Cock and a Bull, 
 faid, Sir, I am afraid I have troubled you too much with my tedious Dif- 
 courfe : Not in the leaji, replied the Philofopher ; for I did not mind a Word 
 you faid,. 
 
 Guazzo. I know, indeed, fome who have the Art to employ their Eyes, 
 Countenance, Gefture, and their whole Behaviour fo emphatically, as would 
 induce you to think that they are very attentive to your Difcourfe, when 
 at the fame Time, their Minds are intent upon quite other Objeds • fo that 
 at the fame Inftant, they are both prefent and abfent, and pleafe both them- 
 felves and their Company. 
 
 Annibal I grant you, this Method is pradifed by many excellent Wits; 
 but more efpecially by the Lady Margarita Stango, who, for her majeftic 
 Prefence, her graceful Behaviour, her Beauty, Virtue, and faulilefs Condudl, 
 is beheld by the other Ladies of * this City, if not with Envy, at lead with 
 Admiration. This Lady, altho' (he accommodates herfelf to her Com- 
 pany with all imaginable Eafe and Familiarity, yet a nice Obferver might 
 difcover by her Eyes, (as the tranfparent Luftre of the Chriftal {hews what- 
 ever is contained in it) that her Mind, exalted above all mortal Things, 
 remains unaffeded with external Objeds, and is wholly given up to Contem- 
 plations worthy of itfelf j whereby (he deprives our Inamorato's of the moft 
 
 diflant 
 
 • ROME. 
 
Part. I. 7;i5.? A R T o/" Conversation. 3^ 
 
 diftant Hopes of feducing her to Folly. A facetious Geritleman, who was 
 perfedly acquainted with her Charader, defcribes it in the following 
 Verfes. 
 
 While thefe fond Eyes of mine behold , 
 
 ^he HeavJtly Glories of thy Face, 
 My Heart flrait feels an icy Cold, ' 
 
 And ev^ry blooming Hope decays. 
 Thofe fparkling Beams that glow in Thine, 
 
 To thefe poor Eyes new Life impart ; 
 And yet, fo Jirangely do they Jhine ! 
 
 'Their frigid Rays have froze my Heart 
 
 But let us return to the Solitude of the Mind. This will be moft fui- 
 table to a wife Man when he is in the Company of the Wicked, whofe 
 filthy Difcourfe he would not willingly attend to ; as UlyJJes, who ftopt his 
 Ears, leaft he fhould be charmed with the Songs of the Syren, and walked, 
 as the Saying is, as thd Jhod among Thorns : And, as we negledt not to take 
 a propofed Journey, becaufe of a little Rain or Snow, but rather provide 
 Apparel proper to defend us againft the Inclemencies of the Weather ; fo 
 we muft not be backward to engage in the Pilgrimage of ordinary Life, 
 becaufe we may meet with Oppolition from bafe Men, but arm ourfelves 
 with an invincible Refolution, to encounter their corrupt and diffolute Prin- 
 ciples and Difpofitions, and to be always on our Guard againft them : To 
 this Purpofe, I will recite to you the ingenious Anfwer of Diogenes to one 
 who afked him, why he kept lewd Company ? The Sun, faid he, fiines and 
 fpreads his Beams on unclean Places, and yet is not itfelf defiled. To another, 
 reproaching him on the fame Account, he anfwered, The Phyfician iscoii- 
 ftantly vifiting the Sick, and yet is not infeSfed, And, in Truth, bad Exani- 
 
 f)les have no Influence on an honeft Mind j and a virtuous Man will not 
 ofe his Morals by being in Company with the Wicked, who have no 
 Power over him. For in vain (fays the Proverb) is the Net pitched in Sight 
 of the Birds; fo a wife Man always thinks himfelf alone, when he is in 
 Company that he don't like j agreeable to the Saying of that Gentleman, 
 who, as Mfop tells us, being in his Study, was interrupted by a Country 
 Fellow, who afking him how he could live alone? The Gentleman replied, 
 / began to be alone but fince your coming hither ; meaning, that a learned 
 Man is only then alone when he is among the Ignorant, with whom his 
 Mind holds no Communication. But by this Time, I imagine you are 
 thoroughly informed what Kind of Solitude is mofl profitable and necef- 
 fary, and in what Manner it may fometimes be pradifcd in Company. 
 
 B 2 Guazzo, 
 
-36 The A R T o/* Conversation. Part. L 
 
 Guazzo. I am fatisfied in that Point ; but pray conclude this Argument ; 
 for it is not enough to tell me that Converfation is profitable, unlefs you 
 likewife inform me, what kind of Converfation is requifite for the obtain- 
 ing thofe Benefits and Advantages you have been fpeaking of. 
 
 Annibdl You fay vt^ell; yet, when we have explained the Nature and 
 Quality of Converlatiort, our Difcourfes will not be fo conneded, as to take 
 ill the whole Compafs of the Subject ; for we muft afterwards confider thofe 
 general Points which all Men ought to oblerve in Converfation j and even 
 then our Work will be far from being finiflied j for as the different Mala- 
 dies of the Eye require different Medicines, fo our Behaviour and Conver- 
 iation muft be varied according to the difference of Company ; we muft, 
 ior the prefent, therefore, defer fpeaking to thofe particular Kinds which all 
 Sorts of People are concerned to put in Pradice. If then you would have 
 me enter minutely into the Diftin(^l:ions of the Plant, the Stem, the Boughs, 
 the Leaves, the Bloffoms, and the Fruit, from the Root of this Tree, one 
 Day would not be fufficient for the Purpofe. 
 
 Guazzo. Since the Subjeft we are upon is fo pleafant and entertaining, 
 I entreat you, that for the three Davs I have to tarry here, we may employ 
 what Leifure you have from your Patients, in converfing on thofe Things 
 which belong to Converfation j that, hereafter, I may not be at a Lois 
 how to regulate my Condud: in fuch a Manner, as to render myfelf accom- 
 pliftied for Company of every Qiiality and Condition. 
 
 Annibal. I fhould be glad if I could fatisfy your Defire; but indeed, 
 I can't, for thefe Reafons ; firft, becaufe it would be, if not impoffible, yet 
 a Work that would require many Months Debate, to difcufs every particu- 
 lar Point in Converfation ; befides (as the Philofophers fay) the Perfedion of 
 Science is not to be attained by a Dedudion of Particulars. But farther; 
 the ufaal Requifites of Converfation are fo well know^n, even to vulgar 
 UnderftandiiJgs, that I fhould take up -your Time to no Purpofe, in giving 
 a Detail of Things fo ordinary and common. Let it therefore fuffice, to 
 treat of thofe Things which are principally required in Converfation ; in 
 doing which, we ftiall, probably, have Occafion to intermix fo many other 
 Matters relative thereto, that I doubt not but to give you the Satisfadion 
 you defire. 
 
 Guazzo. I now plainly perceive, that, as well for the Diverfity of Mat- 
 ters which occur in Converfation, as for the Difterence of the Lives and 
 Manners of Men, with whom we are daily converfant, you have under- 
 taken more than an Herculean Labour. For confidering, that every Indivi- 
 dual of the whole Body of Mankind, is diftinguiftied from the other by 
 fome Peculiarity in his Degree, Age, Method of Life, Temper, Humour, 
 fanners and Profeffion, it would be a very difficult Tafk fully to defcribe 
 - the 
 
Part. I. 7^^ A R T o/' Conversation. 37 
 
 the Duties proper to each of thefe, or to give Inftrud:ions to model our 
 Behaviour, fo as exadly to fquare with the different Sorts of Company we 
 may keep. And if it were poffible to prefcribe a certain Form of Conyer- 
 fation to be obferved by all thefe, yet even then the Work would be but 
 half finiihed ; for a Regard muft not only be had to the Difference between 
 one Kind, or Clafs of Men, and another, as the old Man differs from the 
 young, and the Gentleman from the Mechanic ; but alfo to the Difference 
 we Ihall find betwixt Perfons of the fame Kind and Clafs. For Inflance; 
 young Men in their Behaviour and Manners, are not only unlike the old, 
 but even to one another ; as, again, one old Man differs from another of the 
 fame Age and Standing, and one Gentleman from another of the fame Rank. 
 
 Annibal Since then, there are fuch manifefl Varieties amongfl all Ranks . 
 and Conditions of Men, I will briefly lay down fome certain general, and 
 neceffary Rules, whereby all thefe Differences may be reduced under one 
 univerfal Law : With Refped to the Form required in Converfation, with 
 Perfons of a Degree and Station different from our own, fuch as we have 
 already" difcourfed of, that you may rightly apprehend the full Scope of my 
 Defign, it is neceffary to let you know, that I do not intend to treat, for- 
 mally, of their refpedive Duties, nor give you a Detail of all thofe moral' 
 Virtues, which are neceffary to the Perfedion and Happinefs of human, 
 Life. 
 
 Guazzo. But why will you not give your Thoughts upon a Subje«ft fo full 
 of Inftrufftion ? 
 
 Annibal. There are two efpecial Reafons that reflrain me. One is, be- 
 caufe not only the Greeks and Latim^ but mofl other Nations have already 
 furnifhed the World with many excellent Treatifes en Moral Philofcphy. 
 
 Guazzo. And yet, the more Books of Philofophy are publifhed, the 
 fewer Philofophcrs we have. But proceed to your other Reafbn. 
 
 Annibal. My other Reafon is, that, fuppofing Pfliould, in my Difcourfe, 
 take in the whole Compafs of Moral Philofophy, it would be of no Ser- 
 vice, but to thofe of refined Senfe and Underftanding like yourfelf. And 
 therefore, as I intend to fpeak particularly of the Manner of Converfation 
 to be obferved by all Sorts of People, it behoves me to have a Regard to that 
 which is of more general Concern; flill remembf.ring, that the greateft 
 Part of Mankind is not only deflitute of intelledual and moral Virtue, but 
 has neither Senfe enough to underftand, nor Will to pradife them; and; 
 therefore it would be a vain, not to fay a foolifh Attempt, to inftrud People 
 fo little capable of receiving or comprehending Truths of fo fublime a 
 Nature. 
 
 Guazzo. I am entirely of your Opinion ; and fince you may, by this 
 Time, want to vifit your Patients, let us, if you pleafe, drop the Difcourfe 
 
 for 
 
3^ T'he ART o/* Con vers ation. Part. I 
 
 for the prefent, and To-morrow refume it again, either here, or, if you had 
 rather, at your own Houfe. 
 
 Annibal If you be not tired of my Company, I can ftay with you a 
 litde while longer; and no Place is fitter for our Purpofe than this, which, 
 as it is adorned with a Variety of curious Pidures, agreeably recreates the 
 Mind, and minifters Occafion to ingenious Talk. 
 
 Guazzo. Go on then, I befeech you; nor fear that your Difcourfe will 
 be tirefome ; for I aflure you. Nothing, to me, can be more delightful or 
 entertaining. 
 
 Annibal. Your Queftion, I think, was, What kind of Converfation is 
 neceflary for the attaining that Perfedtion we have been fpeaking of? Set- 
 ting alide all others, I propofe, as that which will beft anfwer the Purpofe, 
 Civil Converfation. 
 
 Guazzo. Be pleafed to explain what you mean by the Word Civil, 
 
 Annibal. That you may rightly apprehend my Meaning, let me afk you, 
 if you know any Citizen who lives uncivilly? 
 
 Guazzo. Yes indeed, do I, more than one. 
 
 Annibal. Do you, on the other Hand, know any Body in the Country, 
 that lives civilly ? 
 
 Guazzo. A great many. 
 
 Annibal. You fee then, that the Word Civil is of a very extenlive Signifi- 
 cation ; fince, to live civilly, is not to be underftood of leading one's Life 
 in a City, but of the internal Qualities and Accomplifhments of the Mind. 
 Thus Converfation may be called civile not as having any Relation to the 
 City, but in Confideration of the Manners and Conditions of thofe who 
 compofe it. And as Laws and civil Ordinances were made for the good 
 Order of Villages, as well as of Cities and large Communities, and all Sorts 
 of People readily obey them, fo, I conceive, civil Converfation is not con- 
 fined to the Inhabitants of Cities, but extends to all Sorts of Perfons, of 
 what Place or Calling foever they may be. In fhort, my Meaning is, that 
 Civil Converfation, is an honefl, virtuous, and fociable Kind of Living in the 
 World. 
 
 Guazzo. By your Explanation of the Word CmV, I conjecfture that the 
 Field we are entering into, is wide and large ; and therefore I fhall readily 
 attend to Matters no lefs various and novel, than profitable and entertaining, 
 
 Annibal. As a Mariner's firft and principal Study is to know the Signs 
 and Prognoflics of Winds and Storms, the Places moft notorious for Rocks 
 and Shelves, and all other Obilacles to Navigation, to the End, that being 
 aware of the Dangers, they may take the proper Precautions to avoid them, 
 and chufe the fittefl Seafons for failing in Safety; fo we, defirous of being 
 perfedly informed of whatever relates to Civil Converfation , to the Intent 
 
 that 
 
Part. I. ^he A R. T o/" Conversation. 3^ 
 
 that we may furnifh ourlelves with proper Accomplifhments, fhould, in the 
 firft Place, acquaint ourfelves with that Converfation which is uncivil and 
 blame-worthy, that we may the better know how to avoid it. And indeed, 
 we ought to be very cautious how we mix with ill Company, for two Rea- 
 fons. Firft, becaufe of the Hazard we run of infedting our Morals by the 
 Influence of bad Examples. Secondly, becaufe of the Hurt it may do to 
 our Reputation and good Name j for a Man is generally known by the 
 Company he keeps; according to the common Proverb, Tell me with whom 
 thou goefty and I will tell thee what thou doeft. Not long fince, Mr. Francis 
 Pugielldy a Gentleman who is no lefs fkilful a Lawyer, than a pleafant Com- 
 panion, told me, that a celebrated Dodor of his ProfefTion, laid it down as 
 an undoubted Maxim, That, that Witnefs who gives his Teftimony to a 
 Man's Charad:er, deferves Credit, becaufe he has ken. what Sort of Com- 
 pany he ufually frequents. Now, you muft excufe me, if, in laying open 
 the noxious Properties of bad Company, I define Man according to fome 
 peculiar Notions of my own, and not according to thofe Qualities and Dif- 
 tindtions by which he is commonly defcribed. I confider the Nature of Man in 
 two different Lights 5 firft, in Regard of himfelf ; Secondly, in Refped of 
 the Society he has with others. But as I confine my Difcourfe only to 
 Converfation, I ftiall conftitute three Sorts of Men, whom I (hall call the 
 Good, Evily and Indifferent , till I can find Words more fignificant to exprefs 
 them by. 
 
 Guazzo. But why do you apprehend, that thofe Words are not empha- 
 tical enough to exprefs the Diftindtions you have made? 
 
 Annibal. Becaufe thefe two Terms, Good and Indifferent, do not fully de- 
 (cribe thofe two Sorts of Men which I mean : Which, that you may more 
 perfedly underftand, I will explain it by a familiar Inftance. A healthly 
 Man is one, who, properly fpeaking, has the four Humours equally tern-, 
 pered in him ; and the fimple Parts which proceed from them (befides 
 thofe Parts which we call Compound and Inftrumental, which are the ex- 
 ternal Members of the Body) fo well proportioned, that nothing exceeds 
 its juft Meafures j and this Kind of Health is never, or but very rarely pof- 
 feffed by any one Perfon. But however, we generally term thofe health- 
 ful, who, tho' they have not fo firm a Conftitution, yet are able tofubfift 
 and do their Bufinefs for the greateft Part of their Time, without the Help 
 of Phyfic; and who, to be ftiort, are more found than fickly. Thus, 
 when I call a Man good, I don't mean a Perfon fo perfedly good, as to be 
 without Fault ; fuch an one is as rarely to be found as the fabled Pbcenix ; 
 but I include in that Number, all thofe who have a fair Charadler in the 
 Eye of the World, and employ all their Powers and Faculties to render 
 them as excellent as their Nature is capable of. 
 
 By 
 
40 The ART 0/ Conversation. Part. L 
 
 By tbe Indifferent, I don't mean fuch as are half good and half bad j 
 neither do I underftand it in the Senfe which a certain Hiftoriah applies 
 the fame Word, in defcribing the Difpofitions of Emperor Galba, whofe Vir- 
 tues and Vices, when compared together, it would be difficult to determine 
 which were moft predominate ; but I mean thofe, who, tho' fprinkled with 
 fome Imperfections, yet are more biaffed to Good than Evil. -i 
 
 Guazzo. I now plainly perceive, that the Terms you have chofen, af"^ 
 not adequate to the Ideas you would convey by them. 
 
 Annihal. We may, perhaps, in the Courfe of our Conference, hit upon 
 fome other Terms more fit for our Purpofe. In the mean while, according to 
 my Senfe of thofe I have made Choice of, I affirm, that the Good are al- 
 ways to be followed, the 111 to be avoided, and the Indifferent neither to be 
 followed nor avoided ; and was I not afraid of breaking the Head of your 
 Boccace, I would call the Good, Defirablej the 111, Intolerable ^ and the 
 Indifferent, Tolerable. 
 
 Guazzo. You would offend Bvccace r^ihev with the Impropriety, than the 
 Uncommonnefs of Words. And, for my own Part, I like thefe much bet- 
 ter than the other; and you have verified the old Proverb, ^bai fecond 
 Thoughts are heft. 
 
 Annibal. By the Intolerable, or 111, I underftand thofe, who, for the No- 
 toriety of their Extravagancies, are pointed at with the Finger, are judged 
 infamous, and therefore their Company is to be fhunned with Abhorrence j 
 for all the World will be of Opinion, that thofe who chufe fuch for their 
 Companions, muft affimulate their Manners. 
 
 Guazzo. Such J at prefent, is the wretched and depraved State of Man- 
 kind, that many horrible Vices, are become fo familiar and common, that 
 a Man is not efteemed fufficiently accomplifhed, who knows not how to 
 pradtife them. And therefore, fhould we entirely feclude ourfelves from all 
 bad Company, we {hall have but very few to converfe with; fo that we 
 {hould, in a Manner, be neceffitated to change Converfation into Solitude, 
 and expofe ourfelves to Ridicule for our Peculiarities. You are not infenfi- 
 ble of the horrid Offences that are daily committed againft God, by blaf- 
 phemous Oaths, fo that- it is now come to that Pals, that nothing is fo 
 common as to hear People confirm every thing they fay with prophane 
 Swearing, which, they imagine, decorates and fets off their Speech, as an 
 Oration is illuftrated with Rhetorical Figures. I know a young Lawyer 
 who has been fufficiently bantered for a ridiculous Pradice of this Kind. 
 When, in the Courfe of his Pleadings, he had raifed himfelf into a Paffion, 
 to add an Emphafis to his Words, he ufed to fwear by the Body of a Hen ; 
 but when he came to the Conclufion of his Pleadings, to fhew his Ref- 
 pedi to the Court, he was forced to leave the Hen, and betake himfelf 
 
 to 
 
Part. I. '^he A R T 0/ Conversation.' 41, 
 
 the Saints. What I have affirmed of Swearing may likewife be laid of 
 many other abominable Pradices v^^hich reign too powerfully among the 
 grcateft Fart of Mankind; and are fo frequent, that I fear your Injundion 
 to^ have no Commerce with the Wicked, will be but to little Purpoie, fince- 
 . (if I may be allov/ed the Ufe of a proverb) Of th Self-fami Pitch, we all 
 'have a Touch-, and thofe who feem as innocent as Lambs are, in Truth, 
 ravenous Wolves, and more infamous than thofe, who are publickly known 
 to be the moft abandoned. For even In6dels, and thofe, who are profefTed 
 Enemies to the Name of Chri/l, have, at leaft, an outward Shew of Virtue. 
 AnnibaL Indeed Virtue feems very much in the Decline, -and Vice in the 
 Increafe, fince our Anceftors Days ; according to that Obfervatjon of Horace, 
 which I perceive you have read. - - ' 
 
 Of Pare?2fs farce good our Fathers were Mr ?2} 
 
 Our Fathers to Vices we-re lewdly incUnd ; 
 We their Sons are yet worfe ; and I dare to be fworn^ 
 
 Our O^'-jpring msre wicked, their Children will find. 
 
 And therefore I wonder not that Mankind is io much degenerated from 
 what it formerly was, and that the tremendous Name of God, which, in 
 antient Times, was fo highly venerated, that very few were found fo impi- 
 ouily abandoned as to prophane it, is now proftiiuted to the vileft Purpoies. 
 Swearing is deemed a polite Accomplifhment, and he who cannot, at every 
 Turn, rap out an Oath, is judged an unfit Companion for Men of 'Wit and 
 refined Senfe. But if it be afked, why thefe prophane Wretches are fuf- 
 feted in all Companies, fince, by all fober Men, they are accounted the very 
 Peft of Society? I anfwer, it proceeds from hence, we are too apt to have 
 but little Regard to the Offences done againft God, as what concern us not, 
 and what, we fuppofe, God Himfelf will take Care to punifli. But if wc, , 
 or our Friends are injured either in Word or Deed, we immediately refent 
 it; wherein we (hew a greater Regard to the Creature than to the Creator. 
 You will hear one of thefe Bravoes openly and familiarly ufe the Name of 
 God, who durfl not, in the moft private Manner, whifper a Reproof to 
 his Prince or the Magiftrate. 
 
 Giiazzo. In my Opinion, thefe arc no lefs criminal, and are guilty of as 
 audacious a Riot, as thofe who crucified our Saviour. 
 
 AnnibaL I think their Offence is greater ; becaufe the Latter perpetrated 
 that Aiflion out of a blind Zeal for their Religion ; for had they known 
 him, they would not have done it : But thefe know they offend, and yet' 
 perfift in doing ill j and I need not tell you, that thofe Crimes that are com- 
 
 F mitted 
 
42 7"^^ A R T o/* Conversation. Part. I. 
 
 mitted againft the cleared Convidion, are of a deeper Dye, than thofe that 
 are merely Sins of Ignorance. 
 
 Guazzo. I expsdt you v/ill now tell me, whether we ought to refrain 
 Converfation with fuch Sort of Perfons; and whether you rank them 
 among the Intolerable? 
 
 Annibal. Thefe horrible Swearers, who take a Pride in their Shame, and 
 accuftom themfelves to it on every Occalion, without Provocation or Prof- 
 pedl of Advantage, ought, in my Judgment, to be put on the File of the 
 Intolerable. And as you are a Chriftian, you ought to (hun them, yet, as 
 a Man of Bufinefs, you are obliged to be in their Company j not out of 
 Choice, but as fuch whom the World has erroneoully placed among the 
 Tolerable. In (hort, we (hould confider that our Fame depends very much 
 on the general Opinion, which is of fuch Weight, that Reafon oppofes it 
 in vain; and therefore it behoves us to avoid, as much as poffible, thofe who 
 carry the Mark in their Forehead, and are notorioufly wicked. 
 
 Guazzo. But fuppofe I frequent the Company of fuch, as a Phyfician, 
 \o cure their Infirmities, and recftify their Diforders? 
 
 Annibal. If you think yourfelf capable of reforming them, your affo- 
 ciating with them will be both acceptable to God, and ferviceable to your 
 Country. And, indeed, he that would reap any Benefit from Converfation, 
 muft take all Opportunities to be among thofe who may be made better 
 by him, or from whom he may expecft to be made better. But the Perfons 
 of whom we have been fpeaking, have facrificed their Souls to the Devil, 
 thrown afide all Regard to Honour and Confcience, and are altogether infen- 
 iible of other Mens Opinion about them; and are fo abfolutely loft to all 
 Senfe of Shame and Goodnefs, that you will be in more Danger of becom- 
 ing their Profelite, than have any rational Grounds of reforming them. 
 Herein we muft imitate the good Sportfman, who flioots not at Random, 
 but only at thofe Birds within his Reach. 
 
 Guazzo. Pray inform me whom you mean by thofe who carry a Mark 
 in their Forehead, and are the Intolerable ? 
 
 Annibal. I mean thofe who have rendered themfelves notorioufly obnox- 
 ious to the World ; namely, fuch as are fufpedted of Herefy, Theft, oppref- 
 five Ufury, and other fcandalous Practices. To thefe we may add Rutfians, 
 Common Strumpets, Flatterers, Gamefters, Pickpockets, and fuch, who, 
 for the Badnefs of their Charaders, and Manner of Life, are generally ac- 
 counted infamous; fuch as Bailiffs, Executioners, and their Dependants; 
 befides thofe who are profeffed Enemies to the Chriftian Religion, fuch as 
 TurkSy JewSj and Infidels, of whatever Denomination they may be. In 
 ftiort, all thofe who have an evil Report, and who, for their Mifdeeds, have 
 fome Nickname of Ignominy given them, and for which all good Men fly 
 
 their 
 
Part. I. ^he A R T o/" Conversation. 4^ 
 
 their Company, as they would an infectious Difeafe, and think it the greatefl 
 Reproach to be feen among them. 
 
 Guazzo. But how fliall I behave myfelf with thofe, who, tho* I know 
 them to be infinitely more wicked than any yon have mentioned, yet by tl.-5 
 moft exquiiite Hypocrify, have the Art to impofe themfelves upon the 
 World for Men of the greateft Honour and Integrity ? An Inftance of 
 which I will give you in the following Story from Boccace. One Mufci- 
 atto Francefi^ an eminent Merchant in France^ being obliged, on f )me Oc- 
 cafions, to remove his Rcfidence into Ttifcany, was much at a Lofs in whofe 
 Hands to leave the Care of his Affairs, but efpecially the collecting of his 
 Debts, thaj lay among the Burgundians, whom iie knew were naturally 
 knavifli and faithlefs. At laft he bethought himfelf of one Mr. Chappelet 
 die Part, who had often ufed to frequent his Houfe at Park. His true 
 Name was Chappel, but being of fmall Stature, yet tolerably handfome, the 
 French called him Chappelet. 
 
 Mr. Chappelet had this extraordinary Characfler, that, being a Notary, 
 he thought it the worft Thing he could do, if he made a Con trad: without 
 a Flaw. His greateft Pleafure was, to give, or procure falfe Evidence, 
 making no Confcience of Perjury, or the worft Means to obtain a Caufe 
 in his Law Suits. His greateft Ambition was to fow Difcords and Ani- 
 mofities among Relations and Friends. Brawls, (Jiiarrels and Murders 
 were his chief Delight. He was a horrible Blafphemer, a Contemner of 
 the Church, and Reviler of all its holy Ordinances and Inftitutions; a 
 Thief, a Glutton, a Drunkard, a Gamefter, and one who made no Scruple 
 of cheating his beft Friend. In fine, never was a n:5ore wicked Wretch 
 fuffered to breathe the common Air ; and yet he was countenanced a good 
 while in all his Rogueries by the Favour and Authority of Mr. Mufciattc^ 
 for whofe Sake many Wrongs and Injuries were put up and overlooked. 
 This Chappelet, Mr. Mufciatto thought the propereft Man in the World to 
 deal with the Burgundians j and lending for him, thus fpoke to him : You 
 know, Chappelet^ I am about to leave this Country, and my AfFairs with 
 the Burgundians being unfettled, I know no fitter a Perfon than yourfelf to 
 deal with a People fo deceitful and knavifh as they are. I will therefore 
 appoint you my Attorney to colle(!?t my Debts among them, for which 
 I will make you reafonable .Satisf^Aion. Chappelet readily accepted the 
 Offer 5 and Mr. Mufciatto taking his Journey, Chappelet retired to Dijon, 
 where he was but little known, and prcfently fet about his Bufinefs, which 
 (contrary to his natural Difpofition) he managed in a very civil and courte- 
 ous Manner, with a View that he might the more eafily bite them at laft. 
 He lodged in the Houfe of tvi^o l lorentirie Brethren, who let out their 
 Money to Ufe. Some Time after he fell fickj and the tv/o Brethren fent 
 
 F 2 for 
 
44- Tb^ A RT of Conversation. Part. I. 
 
 for Phyiicians and took all imaginable Care of him. But Chappelet being ' 
 now grown old, all their Pains were to no Purpofe, for he daily grew worfe, 
 and Death began to flare him in the Face. This gave the Brethren no 
 imall Uneafinefs. One Day, they being in the next Chamber to his, he heard 
 them talking togetlier after this Manner : What fhall we do with this Man ? 
 If we fend him away in the lick Condition he is in, it will not be for our^ 
 Credit. On the other Side, we are to confider, he has been fo bad a Man, 
 that to be fure he will make noConfeflion of his part. Life, nor receive the 
 Sacraments of the Church j and dying in fuch a Manner, no Church will 
 accept his Body, but he muft be buried in unhallowed Ground like a Dog. 
 And yet, if he fhould confefs himfelf, his Sins are fo many and monftrous, 
 that no Prieft could be found to abfolve himj and if he dies unabfolvedi 
 he mull be thrown into fome Ditch ; and then the Towns-people, who, 
 in Regard of the Trade we drive, even now perfecute us with their Tongues, 
 will then abfolutely ruin usj fo that in all Refpecfls this Man's Death will 
 be prejudicial to us. 
 
 Chappelet, who heard every Word they faid, calling for them, fpoke as 
 follows. I have liftened to your Difcourfe, and am well aflured, that it 
 will happen juft as you have furmized j but I (hall lake Cafe to bring 'you 
 into no fuch Trouble. I have, it is true, committed many notorious Of- 
 fences a'gainil God during the whole Courfe of n'jy Life ; but I intend, by 
 one Adrion at my Death, to make Amends for all. Let me intreat you to 
 fend for the moft holy and religious Man that is to be found in thefe Parts, 
 and leave the reft to me. 
 
 The two Brethren, tho' they had no great Hopes in his Words, yet, at 
 his Requeft, went to a Monaftry of Grp^y-Friars, and deiired that fome 
 holy and learned Man might come to hear the Confellion of a Lombard^ 
 who was very ill at their Houfe. One was accordingly granted them, who 
 was an aged and pious Friar, a Perfon fl^illed in the Scriptures, a venera- 
 ble Man, and of an exemplary Life, arid greatly efteemed by the Citizens. 
 He went with them, and coming into the Chamber where Chappelet lav, 
 he fat down by him, and comforting him in a friendly Manner, afked him, 
 How often he had been at Confellion ? Chappelet (who never had been 
 confefTed before) thus replied, Holy Father, it has been my conftant Cuf- 
 tom to be confefTed once a Week, and fometimes much oftner; but indeed, 
 fmce this Slcknefs, which has been for thefe eight Days, I have not been 
 confeded, fo violent has been my Illnefs. My Son, anfwered the good old 
 Man, thou haft done well, and I hope thou wik continue in the fame 
 Mind. And I plainly perceive, fince thou haft been confefTed fo often, 
 I ihall have the lefs Trouble in queftioning thee now. 
 
 Chappelet 
 
Part. L- ^he A.K X of- Conversation. 4^ 
 
 Chappekt replied ; Say not fo,. good Father ; for although 1 have been 
 fo often confelTed, yet am I now willing to make a general Confefiion, 
 even of all the Sins I can rememder, from the Day of my Birth to this 
 Inftant. And therefore I entreat you, holy Father, to have no Regard to 
 my Weaknefs} for 1 had rather punifn my Flefh, than by favouring it 
 hazard the Perdition of my Soul, which my Saviour bought with fo pre- 
 cious a Price. 
 
 . Thefe Words highly pleafed the holy Friar, as they feemed to evidence 
 a good Confcience; and having commended his pious Difpofltions, de- 
 manded of him, if he had ever offended with any > Woman? Whereto 
 Chappelety fetching a deep Sigh, anfwered. Holy Father, I am almoft 
 alhamed to tell you the Truth in this Cafe, left I fhould fin in Vain-glory. 
 The ConfefTor replied, fpeak boldly. Son, for a Man can never fin in fpeak- 
 ing the Truth. Then faid Chappekt^ Father, fmce you give me this Affur- 
 ance, I will refolve you faithfully. I am, with Refped: to any Concern 
 with Women, as true a Virgin-man, as I came from my Mother's Womb. 
 
 Son! quoth the Father, how happy and blelTed of God art thou! Well 
 haft thou lived, and therein haft thou not meanly merited, in a Thing 
 wherein few of us are entirely faultlels. 
 
 He then demanded whether he had been guilty of Gluttony? Chappekt^ 
 in a. mournful Tone anfwered. Too much, and too often, good Father; 
 for befides the Fafts ufual in Lent, which I punctually kept, I brought my- 
 felf to fach a Habit, that I could faft three Days in a Week, with only 
 a little Bread and Water. But indeed. Father, I confefs, I have drank. 
 Water with fo pleaiing a Guft, (efpecially in Time of Prayer, or when, 
 
 1 have been on a Pilgrimage) that no Drunkard ever fwallowed down his 
 V/ine with . more Greedinefs. At other Times I have had fuch a longing 
 Defire for Sallads of Herbs gathered in the common Fields, and have fed 
 on them lo luxurioufly, that really^ I am afraid I have exceeded the Bounds 
 of Fafting. 
 
 Son, Son, replied, the ConfefTor, thefe Sins are natural, and very light, 
 and therefore do -not too heavily charge thy Confcience with them. Let 
 a Man be ever fo holy, yet, if he has fafted too long, itis natural to de- 
 fire Refrelbment. O, Sir, faid Chappelet, this gives me no Comfort ; for 
 thofe Things that are done for the Service of God, ought to be performed 
 with the utmoft Purity. and an unblemiflied Mind; whatever is done other- 
 wife favours of Sin. 
 
 The Friar was mightily pleafed with this Reply, and told him, that he 
 did well to underftand it in this Manner, and was glad he had fo well 
 cleared his Confcience. But now tell me, faid he, hov/ far thou haft been 
 guilty of Avarice, either by defiling more than was confiftent with Reafon, 
 
 or 
 
46 ^he Art of CONVERSATON. PaRT. I. 
 
 or by with-holding from others what was properly their Right ? To this 
 Chappelet thus anfwercd j Good Father ; I am forry if my lodging in the 
 Houfe of two Ufurers (hould occafion you to think I am of an avaricious 
 Difpolition. So far am I from it, that I affure you, Sir, I came hither on 
 Purpofe to ufe my beft Endeavours to chaftife and admonifh them to le?»ve 
 off fo unjuftifiable a Traffic. And indeed, I (hould certainly have prevailed, 
 had I not been feized by this violent Fit of Sicknefs. The Truth is, my 
 Father left me a rich Man; and of the Eftate he bequeathed me at his Death, 
 I gave away the greater Part for God's Sake, and the reft I employed in 
 merchandizing; and what I gained thereby, half of it I gave to the Poor, 
 and the other Half I converted to my own neceffary Subiiftence ; and God 
 was pleafed fo to blefs my honeft Endeavours, that I found my Affairs 
 thrive vaftly. 
 
 Thou haft done very well, my dear Son, faid the ConfelTor. But let us 
 proceed; How often haft thou been angry? O, Sir, faid C^^/^^/^/, therein 
 have I too much offended. And who, feeing the diftioneft Adions of Men, 
 can forbear ? God's holy Laws are daily broken, and his dreadful Judgments 
 difregarded. Often have I wiftied myfelf dead, rather than behold Youth 
 purfuing idle Vanities, fwearing and for fwearing themfelves, tipling in Ta- 
 verns, and never frequenting the Church. Alas! Son, faid the Friar, this 
 is a juft and commendable Anger, and I can enjoin thee no Penance for it. 
 But tell me, was't thou never fo tranfported with Rage and Fury, as to com- 
 mit Murder or Manflaughter ? to flander or injure any Man in his Perfon 
 or Property ? O Father ! anfwered Chappelet ^ how can fuch a holy Man as 
 you, fufter fuch vile Words to proceed out of you Mouth ? Had I ever 
 harboured the leaft Thought of this Kind, do you think God would ever 
 fuffer me to live ? Thefe are Deeds of Darknefs, and fuch as only Villains 
 and the worft of Men are guilty of; and when I have met with any of 
 them, I have faid, God convert thee. 
 
 Worthy and charitable Words, replied the Friar : But tell me. Son, 
 didft thou ever bear falfe Witnefs, or fpeak Evil of any Man ? Yes, indeed, 
 faid Chappelet ; for when I have feen my Neighbour beat his Wife, I once 
 complained to his Parents, but added, he never did it, but when he was in 
 Drink. Thefe, quoth the Friar, were not ill Words. But I think you 
 faid you was a Merchant ; Did you ever deceive or defraud any Man ? 
 Truly, Father, anfwered Chappelet^ I think not, except one Man, who one 
 Day paid me for a Piece of Cloth, and I put the Money in my Purfe 
 wirhout counting it. About a Month aftewards, I found four fmall Pence 
 more than my Due; and not happening to rrieet with the Man again, 
 I kept them a whole Year, and then gave them away to four poor Peo- 
 ple for God's Sake. 
 
 A 
 
Part. I. Tk A K T of Conversation. ^y 
 
 A fmall Matter, faid the Friar, and very v^ell paid back again to the 
 Owner in bellov/ing them on the Poor. Many other fuch Queftions being 
 afked him ; but before he proceeded to Abfolution,, Chappelet fpake thus ; 
 I have one Sin more w^hich I have not yet revealed to you, which is this ; 
 I am fenfible I ought to fet apart one Day of the Week for cleanfmg my 
 Soul from its Impuritiesj and yet, I have not paid that Reverence to the 
 Sabbath, as my Duty required. A fmall Fault, replied the Friar : O no ! 
 (quoth Chappelet) Sunday is a Holy Day, and ought to be reverenced; for 
 on that Day our bleffed Lord arole from the Dead. But, liiid the Gonfef- 
 for, haft thou done nothing elfe on that Day? Yes, faid Chappelet, I once 
 forgot myfelf fo far, as to Ipit in the Church. Oh, Son, replied the Friar 
 fmiling, that is a Matter of fmall Moment j for we that are religious Per- 
 fons do it every Day. The more is your Shame, anfwered Chappelet ; for 
 no Place ought to be kept fo pure and clean as the facred Temple, where 
 we daily offer up our Sacrifices to God. 
 
 Thus he held the Friar for above an Hour; at laft he began to groan 
 and weep in a pituous Manner. Alas! Son, faid the ConfefTor, what ails 
 thee? O Father, quoth Chappelet, there is yet one Sin lies heavy upon my 
 Confcience, which I never confeffed, and which is fo fhameful, that I am 
 afraid God will never pardon it. How, Son! faid the Friar; never fay fo; 
 for there is no Sin fo great, but, if repented of, (hall be forgiven. Speak it 
 Son, and I promife to pray to God for thee. After Chappelet had kept 
 him a good while in Sufpence, at laft, fetching a deep Groan, faid. Holy 
 Father, fince you promife to pray to God for me, I will tell you ; When 
 I was a Boy, I once curfed my Mother. And having fo faid, he wrung 
 his Hands, and wept grievoufly. O good Son, faid the Friar ; fear not 
 but God will forgive thee upon thy iincere Repentance. 
 
 When the good Man perceived that Chappelet had nothing more to con- 
 fefs, he gave him Abfolution, and his own Benedidion befides, believing 
 him to be a fandified Perfon. Being about to take his Leave, he defired to 
 know of him, if in Cafe it fhould pleafe God to take his bleffed and well 
 difpofed Soul to his Mercy, whether he would have his Body buried in 
 their Convent ? Chappelet thanked him for his kind Offer, adding, that he 
 had always fo great a Veneration for their Order, that he fhould be forry 
 if his Friends fhould bury him in any other Place ; entreating him. that 
 the holy Eucharift, that was conlecrated that Morning in their Convent, 
 might be brought to him ; for tho' he was very unworthy, he earneftly 
 defired to receive it, as alfo the laft Undion, at his Hands. Thefe Words 
 mightily pleafed the good old Man, who ordered every thing according to 
 Chappekfs Defire. 
 
 The 
 
48 7he ART c/' Conversation. i Part. I. 
 
 The two Brethren, who had placed themfelves in a Clofet adjoining to 
 the Chamber, heard every Thing that paiTed between him and his Gholtly 
 Father, and could fcarce contain from laughing outright. However, as he 
 had ordered every Thing to their Mind, they were larf^fied. 
 
 Chappelet having received the Communion, and the laft Ceremonies, 
 grew worfe, and in fhort, died the fame Day. The Brothers immediately 
 acquainted the Fathers of the Convent wich it j and the honefl: ConfefTor 
 went to the Prior, and by the Sound of the Houfe-Bell, alTembling all the 
 Brethren, informed them of the pious Confeffion of Chappelet^ and did 
 not doubt but many Miracles would be wrought by his landified Body, 
 which he perfwaded them to fetch thither with devout Solemnity and Re- 
 verence ; to vyhich the Prior and credulous Brethren very readily confented. 
 
 Night being come, they went to vifit the dead Body, and performed 
 a folemn Vigil j and on the Morrow, being apparelled in their richefl Copes 
 and Veftments, with Books in their Hands, and the Crofs carried before 
 them, finging in the Form of a devout Proceffion, they brought the Body 
 in a very pompous Manner into their Church, accompanied with all the 
 People of the Town. The Father ConfefTor, afcending the Pulpit, made 
 a very pious Harangue, expatiated largely on the Merits of the Deceafed, 
 and recommended his Example to the Imitation of his Auditors. This, 
 and many other Things he fpoke with fuch Force and Energy, that no 
 fjoner was Sermon ended but the People crowded about the Bier, kiffing 
 the Hands, Feet, and Burial Cloaths of the Corpfe, e'very one ftriving to 
 get a Piece, as a precious Relique of fo holy a Perfon. The Body was 
 thon buried in a Marble-Tomb purpofely ered:ed in the Chappel. And the 
 Fame of the Sandlity of this Perfon was foon fo fpread, that every Body in 
 Need or Diftrefs, paid their Vows to this new created Saint, affirming upon 
 their Oaths the infinite Miracles wrought by St. Chappelet. Thus lived, and 
 thus died, Mr Chappelet dii Fart. 
 
 Annihal. It is a common Saying, T^hat he who is bad, and yet is taken 
 for good J may do a great deal of MifchieJ] without being fufpeSied as the 
 Author of it. However, I will venture to put thefe in the Number of the 
 Tolerable ; for, tho' it goes againft your Confcience to keep them Company, 
 yet, you do not thereby incur the pub'ic Cenfure, becaufe thefe Perfon s are 
 not reputed bad ; and therefore, in this Point, we fliould rather gratify the 
 Humours of others than our own, and comply with common Cuftom. 
 
 Guazzo. Cuftom, no doubt, is a Tyrant, and I fee no Reafon why it 
 {hould prevail above Reafon. Like the Po, the King of Rivers, which of 
 late Year^ has encroached upon the Land,, and endangered fome Cities built 
 on its Banks ; fo the Prevalence of Cuftom is fo ftrong, that it has bore 
 down the Bulwarks of Reafon with its Violence j as it is too evident from 
 
 the 
 
Part. L ^be ARTo/'Conversation. 49 
 
 the Devaftations it has every where made on this Side the Mountains, as 
 lobferved in my Return out of France -y for the Inhabitants are generally 
 fallen into a more free, I might fay, licentious Manner of Life, than ever 
 was known there before; and in all the Towns through which I paiTed, 
 I faw Gentlemen fpending their Time publickly in the Market Place, at 
 Cards and Dice, which they played at as unrefervedly, as People ufed to do 
 in their private Houfes. 
 
 Annibal. What you tell me is nothing new ; nor would you wonde-r 
 more at feeing thofe Gentlemen gaming in the public Streets, than ysa 
 would, if you was among a Company of Frenchmen quaffing and carouiing; 
 at a Tavern. And I am perfwaded, that if one of thofe Gamefters, more 
 precife than the reft, (hould withdraw himfelf from them, he muft run the 
 Gauntlet of innumerable Abufes and Scurrilities. However, it is proper 
 you (hould know, that thofe Countries about Piedjnonty having for thefe 
 many Years been the Seat of War, and Soldiers of various Nations conti- 
 nually refiding there, the People are not only become Warriors, but have 
 like wife retained the Cuftoms and Ufages of military Men. 
 
 Guazzo. Do you allow then, that a Gentleman may converfe with fuch 
 Sort of People ? 
 
 Annibal. Upon this Head, two contrary Reafons prefent themfelves. 
 For, Firft, if I have a Regard to the common Ufage of the Country, 
 which has now the Sandlion of Antiquity to fupport it, we muft necelTa- 
 rily place thefe People among the Defirable, and we may freely frequent 
 their Company. But, fecondly, when I con(ider, that this gaming Courfc 
 of Life is, in itfelf, offenfive, and of bad Example ; and that in all other 
 Countries, Gentlemen of Birth and liberal Education would reckon it as 
 the greatefl Reproach to be feen in public Places with Cards in their 
 Hands, I (hould be almoft tempted to rank them among the Intolerable. 
 However, between thefe two oppolite Reafons, I obferve one, which indu- 
 ces me to be of Opinion, that, tho' they run into Excefs in playing, yet, 
 that they do not do it with the fame View as common Gamefters, for the 
 fake of Gain, but as an Amufement and Recreation ; (ince, if we look 
 into their Lives, we (hall find them as modeft and well-behaved as any 
 other People. And therefore my Judgment is, that the Cuftom of play- 
 ing, being generally accounted neither Good nor Evil, fuch as ufe it are not 
 to be excluded from honeft Company. 
 
 Guazzo. But, according to my Apprehenfion, it feems a Piece of In- 
 juftice, to allow that to thefe, which is prohibited to others, and to autho- 
 rife them to make a Virtue of Vice. Your Meaning therefore muft be, if 
 I take you right, that, as it is permitted the Cinga?ies to rob, fo thefe alone 
 have the Privilege of gaming in Public. But certainly the Streets and 
 
 Numb. IIL G Places 
 
^o 'The ART ^ Con versation* Par'T. I 
 
 Places of public Refort, are intended for the common People to trade and 
 traffic in, and for Gentlemen to exercife themfelves in Horfemanfhip and 
 military Difcipline, and not to trifle away their Time with Cards and 
 Dice. And therefore I am perfwaded they have nothing more to fay in 
 Defence of their Pradice, than Diogenes faid, when being afked, why he 
 eat in the public Street, anfwered, becaufe / was an hungry in the Steeet : 
 So they alledge the fame Reafon for playing there, namely, becaufe there 
 the Humour of Playing came upon them. 
 
 ^ Annibal I can fee no Help for it, but that you muft relblve to take 
 fuch Men with their Imperfedlions j and think that every Nation, King- 
 dom, and Country under the Sun, has, by the Nature of its Situation, its 
 Climate, and the Influence of the heavenly Bodies, certain Virtues and 
 Vices, peculiar, natural, and perpetual to it. And as the fineft Wits flou- 
 rifli bed where the Air is pure and ferene, fo Blockheads and Dullards are 
 moftly found where the Climate is thick and foggy. And, with Refpe(3: 
 to the Difference obfervable in the Conditions, Humours, and Manners of 
 Men, and the Mixture of Good and Bad, which runs through the whole 
 Mafs of Mankind, I might bring you various Examples. The Greeks were 
 remarkable for their Learning and Eloquence, yet were they faithlefs and 
 perfidious, even to a Proverb. There are other People who are naturally 
 inclined to Virtue, are induftrious, and readily fubmit to the Rigours of 
 War, and yet are tainted with the Vices of Pride and Drunkennefs. Some, 
 with wonderful Alacrity, can bear, and bravely fuftam all manner of Hard- 
 Ihips, Pains, Watchings, and Labour j yet, on a nearer View, you will find 
 them vain-glorious Boafters. To fome, a Firmnefs of Mind and a pious 
 Zeal have been allowed as their proper and natural Difpofition, who, ne- 
 verthelefs, are known to be covetous, and inconflant in their fecular Con^ 
 cerns. 1 am perfwaded you are in no Doubt, but we Italians have like- 
 wife fome Vices and Virtues natural and peculiar to ourfelvesj and that we 
 no lefs exceed in the one, than excel in the other. 
 
 But perhaps you will fay, there is nothing furprizing in this, that in Coun- 
 tries fo widely diftant, there fhould be fuch a Diverfity of Fafhions and 
 Cufloms ; fince we find no lefs Differences among the People that inhabit 
 the feveral Parts of Italy, namely, the Romans, Tufcans, Lombardians, and 
 others. Nay, fhould we take each of thefe feparately, and imagine Mont- 
 ferrat to be in the Centre, you fhall perceive that only the Rivers Po and 
 ^Tanar make the Countries, which they divide, differ in Language, Appa- 
 rel, Life and Manners, tho' they are at no farther DifVance from each other, 
 than from one Side of the River to the other. You mufl: therefore grant 
 me, that every Country has Faults and Excellencies natural and peculiar to 
 itfelfj and therefore be affured, that,. tho' other People have not accuflomed 
 
 them- 
 
Part. 1. ^he ART c/* Conversation. 51 
 
 themfelves to play at Cards and Dice openly, yet, that it is not improbable, 
 that both publickly and privately, they pradife other Vices more enormou^ 
 than this. 
 
 But, to lofe no more Time in labouring this Point, I affirm, that it is not 
 only convenient, but neceffary, to follow the Diverfity of Manners and 
 Cuftoms, according to the Diverfity of the Country where you refide; and 
 to imitate Alcibiades, in whofe Praife it was faid, That he had fo ready ct 
 Wit^ that he could with Eafe accommodate himfelf to the Life^ Cujioms, and 
 Mamiers of all People-, neither fliould we forget that old Saying, When lie 
 are at Rome, we muft do as Rome does. 
 
 Gtiazzo. Let us now come to thofe general Points, which relate to the 
 Converfation of the Tolerable. 
 
 Annibal. We v^ill immediately; but it is proper firft to difpatch what 
 I have farther to fay concerning the Intolerable. And indeed this Subjeft 
 affords fo large a Field for Obfervation, that the more a Man difcourfes of ir, 
 the more he has to fay. And tho' I am as concife as pofTible, yet I can- 
 not pafs in Silence the Slanderer, the Venom of whofe Tongue tarnifhes 
 the Luflre of Virtue in others. 
 
 Guazzo. The Vice of Slander is fo univerfally prevalent in every Na- 
 tion, that, do the befl we can, we fhall find it impoffible to keep entirely 
 clear of it. Evil Tongues fwarm every where more numerous than Bees 
 in Italy, and it would be the greateft Wonder if we fliould preferve our- 
 felves unhurt by their Stings. For now-a-days, this Vice of Scandal is fo 
 much in Vogue, that Perfons, who, in other Refpeds, are of unexceptiona- 
 ble Morals, yet can't find in their Hearts to reftrain the Malevolence of 
 their Tongues. 
 
 Annibal. I have long obferved, that thofe who are mod: noted for calum- 
 niating others, are commonly the Idle, the Ignorant, the Unfortunate, 
 Bankrupts, and fuch as meet with LolTcs and ill Succefs in their own Af- 
 fairs ; thefe are they who mifreprefent the Actions of other Men, from a 
 Confcioufnefs of their own bad Condu(ft and Mifmanagement. But tho' 
 this Vice is become fo fafhinonable, and meets with fuch Encouragement 
 in the World, yet nothing is fo univerfally abominated by the World ; and 
 whoever rightly confiders, mufl allow, that he who fpeaks ill of his Neigh- 
 bour, with an Intent to bring him into Difgrace, is guilty of greater Wick- 
 ednefs than he who pulls the Bread out of the Mouths of the Poor. For 
 as the Soul is of infinite more Value than the Body , fo is the Offence of 
 taking away a Man's good Name, which is the Pleafure of the Soul, o 
 a more criminal Nature, than to defraud one of Food, which is the Suf 
 tenance of the Body, 
 
 G 2 Guazzo* 
 
52 7he ART ^Conversation. Part. I. 
 
 Guazzo. You fay, that to fpeak ill of others, is both encouraged and 
 hated by the World, which, to me, feems a Contradidion. 
 
 Annibal. Not in the leaft ; for we are naturally inclined to infpcdt into 
 the Infirmities of our Neighbours ; and as we take a Pleafure in learning the 
 ill-natured Things that may be fpoken of others ; fo there is nothing we 
 fo much refent, as to be ill-fpoken of ourfelves, whether juftly or not. 
 
 Guazzo. That we are unwilling to hear an ill Report of ourfelves is- no 
 Wonder; but what do you imagine is the Caufe that we fo greedily fwal- 
 low the Calumnies broached againft others ? 
 
 Annibal. I think this is occafioned by two Enemies that we harbouring 
 our own Bofoms J namely, Envy and Ambition j which, by their confe- 
 derate Powers, prevail upon us to grieve at that which we (hould efteem- 
 Good in others, and make us defire to monopolize every Thing that is good 
 and laudable to ourfelves. But I have one Thing more, which will ftartle 
 you indeed, and which, you will fay, is impoffible to reconcile to Reafon^ 
 
 Guazzo. Pray what is that ? 
 
 Annibal. The Evil-tongued may be divided into two principal Parts ; 
 the one is 111, which you ought to avoid ; the other much Worfe, whofe 
 Company you (hould not (hun. By the 111, I mean thofe, who, without 
 Fear, without Shame, or difcriminating Perfons or Things, whet their 
 Tongues to impair and ruin, both in public and private, the good Name of 
 others, fparing none either prefent or abfent. But thefe, while they are 
 rehearling other Mens Faults, do frequently more offend the Hearers, than 
 thofe who adiually commit them. And though they are marked on the 
 Forehead, and known for infamous Perfons, yet they throw about their 
 Venom fo openly and publickly, that, with Rcfped: to the other Sort, 
 which I call Worfe, they rather deierve our Pity or Contempt, than our 
 Anger or Refcntment j becaufe they evidently fhew, that their Evil-fpeak- 
 ing proceeds more from their own depraved Hearts, than from any Ill-will 
 to the Parties whom they thus flander. For which Reafon, little Credit is 
 given to what they fay ; and in my Opinion, they raife a Dufl only to put 
 out their own Eyes; for in accufing others, they condemn themfelves ; 
 and by endeavouring to be thought Cato\ they convince us that they them- 
 felves are MomuJfeSy Brutes, and unfufferabiy abufeful. But what fhall we 
 fay of thefe , Cur-Dogs that bite us flily without barking ; and yet they 
 muft be admitted into Converfation, although they are by far worfe than 
 the others ? 
 
 Guazzo. Pray defcribe them. 
 
 Annibal. They are of divers Sorts, yet all aim at the fame Mark. I 
 (hull range them under the following Diflin(5tions; namely, Mafkers, Rhe- 
 toricians, 
 
Fart. I. I^ A R T g^CoNvERSATioUi 53 
 
 toricians, Poets, Hypocrites, Scorpions, Traitors, Forgers, Bites, Drollers,. 
 and others I can find no Name for. 
 
 Guazzo. Your whiihfical and out-o'th-way Diftindions make me laugh: 
 But who are thofe you call Mafkers ? 
 
 Annibal. If you ever was at a Mafque, you have feen People dii^uifed 
 under ftrange Drefles, who, notwithftanding, would not be pleafed, if you 
 fhould miftake them for any other than their own proper Perfons ; thus 
 thefe bafe-tongu'd Fellows, under the Mafk of Modefty, pretend they will 
 not name the Perfon they cenfurfc, yet defcribe him fo particularly, that all 
 who hear them muft know of whom they fpeak. Like the Countryman,, 
 who told the Hunter, that the Fox was not gone that Way, yet pointed to- 
 the Place where he lay hid. Some of thefe Mafkers cloak their Language.- 
 with Expreflions of Friendfhip, but mean nothing lefs, nay, rather, they 
 intend to throw the (harpeft Darts of Satire and the moft malicious Drolr 
 lery. And to finifli their Character in one Word, they are thofe, who, 
 according to the Proverb, Carry Honey in their Mouthy and a Knife in their 
 Hand, 
 
 Guazzo, Now tell me who are the Rhetoricians? 
 
 Annibal. They are thofe. wha ufe a certain Figure which Orators call 
 Occupation by which they prepoffefs their Auditors of their own Sincerity, 
 and that they bear no lil-will to the Perfon they are fpeaking of, and under 
 that Covert lay the moft fpiteful Things their Malice can invent. I can, 
 of my own Knowledge, give you an Inftance of this Kind. I happened 
 very lately in Company, where a certain Perfon complained, that one had 
 injured him by fuch-like Expreflions as thefe ; " I will not repeat his lewd 
 " Practices with a poor Maid (whom he named j) nor the Quarrel he ' 
 " raifed t'other Night ; neither the ufurous Contracts he made with cet- 
 " tain poor Men of fuch a Place, which I knew very well j but I fcorn 
 " to. mention any Thing of it, left I am accounted as cenforious as himfelf " 
 
 Next comes the wicked Poets, who ufing the Figure Antiphrafis, that 
 is, the Rule of Contraries, will, in their drolling Way, call a Woman of 
 a tawney Complexion, fair; a common Strumpet, modefi j and praife thofe 
 Eyes thaf look a-fquint. 
 
 We come now to the undermining Hypocrite, who under the Colour 
 of Grief and Compaflion, that he may better gain Belief, rehearfes, in a 
 lamentable Tone, the. Mifchances of other People. This is a Vice much 
 in Fafhion, but with none more than certain Females, who, meeting with 
 other Goffips, after the ufual Complement, begin their Tattle after this 
 Manner; " Han*t you, heard of the fad Misfortune of my. Neighbour 
 Such-a-one ? '^ And then tell their Tale, how the Hufband, by Means of 
 a trufty Servant, caught his Wife tardy with Such-a-one. Then they tell' 
 
 to 
 
54- ^e A. R T of Conversation^ Va-rt, I. 
 
 to the Wall, how the Lover made his Efcape ; next, how cruelly the HuC- 
 band beat her and her Maid ; and rather than leave any Thing untold, they 
 will add fomething of their own Invention. After this, another begins 
 thus } „ I can quit your Story with juft fuch another of a like Mifchance 
 .Ji that happened in our Street, within this Week; but let me beg of you that 
 i, it may go no farther." And thus, you will eafily guefs, they go from one 
 Street to another, till they have tattled over the whole Scandal of the Town. 
 
 Guazzo. The lafl: Year our Dutchefs was obliged to part with one of 
 lier chief Women on this Account. She always kept her conftant Hours 
 at Devotion, and was long taken for a Perfon of extraordinary Piety, and 
 therefore was grown into great Favour with her Highnefs. However, in 
 Procefs of Time, fhe was difcovered to be a bafc flandering Sycophant, and 
 made it her chief Study to bring into Difgrace the other Ladies of the 
 Court. When fhe attempted any Thing in this Kind, her ufual Way was 
 to accoft her Highnefs after this Manner. *' Madam, I would not have 
 " you offended or troubled for any Thing that may happen among your 
 " Gentlewomen; for I need not tell you that we are born Sinners and lia- 
 ble to Error." You will eafily imagine how much thefe Words inflamed 
 the Dutchefs with a Defire to know what the other feemed to conceal ; 
 and therefore earneflly requefting her to proceed in her Story, the fly Jade 
 humbly begged " She would not infifl: on her relating Things fo impro- 
 " per to be fpoken of" After fhe had withflood three or four Attacks, 
 at length, as if confl:rained thereto, firfl wiping her watery Eyes, that were 
 brimful with Tears for Grief of what fhe was about to utter, fhe began to 
 tell the flippery Pranks of the Dutchefs's Gentlewomen, with all the mali- 
 cious Turns fhe could think of. But I expert what you have to fay to 
 thofe you call Scorpions. 
 
 Annibal. You will know them by fuch Kind of Speeches as thefe, when, 
 fpeaking of you, or any other Perfon, they will fay, " I think it is not 
 *' pofTible to find a more polite and couretous Gentleman than Mr. Guazzo, 
 " or Mr. Such-a-one ; and yet I fhould have a greater Efleem for him, 
 **'was he not blemifhed with one very bad Fault." And then begins, like 
 the Scorpion, to fling you with his Tail, by reporting Something to your 
 Difadvantage. Others gild the Venomous Pill with more Artifice ; as thus, 
 " A Mifchief o* thofe villainous Tongues, fay they, that will not fpare the 
 ** Good and Honefl, but attack the Charader even of Mr. Guazzo himfelf, 
 ** who, tho' he is the very Pink of Curtefy, and the Exemplar of all Vir- 
 " tues, yet they don't flick to fay he is proud and haughty, and fo avarici- 
 ** ous, that Money will interefl him to fey or do any Thing." 
 
 Guazzo, 
 
Part. I. T:;^^ A R T o/" Conversation. ^^ 
 
 Guazzo. I underftand you. This Sort of Gentry may join Hands with 
 thofe who always accompany their Tea with a Buf. Pleafe now to dii^ 
 cribe thofe whom you diftinguilhed by the Title of ill-tongued Traitors ? 
 
 Annibal. I will fuppofe you have, fome Way or other, received hard 
 Ufage from your Prince j you, to eafe your Mind, complain of it in Con- 
 fidiince to fome Friend, who immediately goes and difcovers all you have 
 faid to the Officers of State ; what will you call him, but a bafe Traitor, 
 who feeks to raiie his own Fortune on your Ruin ? 
 
 Guazzo. He certainly is fo ; and yet nothing is more common in Courts 
 nay. Princes themfelves, in order to find out the Truth, have fometimes 
 granted the Combat to their contentious Servants. And I have known, 
 on fuch an Occafion, Gentlemen have withdrawn into fome private Place, 
 where, becaufe the one would not bear the Name of a traiterous Syco- 
 phant, nor the other of a falfe Accufer, they have both ended their Lives 
 and their Quarrels together. 
 
 Annibal I comprehend likewife under this withered Branch, all Tale- 
 bearers, Spies, Coiners, and Sowers of Difcord, and all thofe who betray 
 other Mens Secrets: What Sentence do you pafs on thefe Offenders? 
 
 Guazzo. The leaft Punidiment they deferve, is, to have their Tongues 
 plucked out; as Jupiter fervcd a certain Nymph, who betrayed his fecret 
 Intrigues to J una. But indeed I don't much wonder at the Commonnefs 
 of this Fault j fince we are all naturally inclined to do thofe Things that 
 are forbidden us ; which occafioned a certain wife Man to fay, That it was 
 more eafy to hold a burning Cole in ones Mouthy than an intrujied Secret in 
 one's Brcafi. And therefore he that divulges his Secrets, unlefs Neceffity 
 compels him, can be deemed no better than a Fool. For, according to 
 the Saying, He who reveals his Secret to another ^ makes him his Ma/ier, 
 I remember a Paffage, applicable enough to this Purpofe: A certain Gen- 
 tleman gave fome of his Cloaths to his Servant; which he no fooner re- 
 ceived, than he gave them away again to a Friend oi his ; and the Maiter 
 afking him, why he did fo ? he anfwered. How could you expeB I Jhould 
 keep them, when you yourfelf could not ? The fame Anlwer may be given to 
 a Perfon who difclofes a Secret with which he is charged ; for how can we 
 expe(ft another fh >uld; keep our Secrets, which we ourfelves had not the 
 Power to hide r And we may take this for a Rule, that thofe Things 
 which are whifpered in the Ear, are, for the moft Part, proclaimed in the 
 Streets. But as it undoubtedly is a great Fault to difclofe the Secrets of 
 others, Co it is on the other Hand, a moft excellent Virtue to know how 
 to hold one's Peace, and bridle the Tongue. And if we are under an 
 Obligation to conceal the Secrets of a Friend, how much more ought the 
 Secretaries of Princes to be tenacious of their Mafters Concerns, whofe 
 
 Wages 
 
56 T^he ART o/* Conversation.' Part. I. 
 
 Wages they receive for that very Purpofe ? We (hould imitate the Grecian^ 
 who, being told his Mouth flunk, anfwered, // was becaufe of the many 
 Secrets he Juffered to grow mouldy and ft ale in it ; which may be underftood 
 not only of the Secrets of other People, bnt of our own likewife. And, 
 in Truth, whoever would have his Thoughts kept private, ought not to 
 divulge them to any Body, but be his own Secretary. But I fancy I am 
 digrelled from our Purpofe; and therefore, if you pleafe, let us proceed 
 to your other Diftindions of the Ill-tongued. 
 
 Annibal. Your brief and fententious Difcourfe is fo far from being a 
 Difgreffion that it greatly illuftrates the Subjed: we arc upon ; and I the more 
 readily attend to it, as it proceeds from a Secretary well verfed inBufmefs. 
 'Let us now fpeak of thofe I call Forgers, a 5ort of People fo exceeding 
 wicked, that they will charge you with iaying and doing Things that never 
 once entered your Thoughts: And herein you are frequently injured by 
 two Sorts of Perfons; firft^ by the falfe Accufers, who^ according to the 
 Proverb, fpeak reproachful Words of one that is deaf-, that is, when they 
 backbite the Abfent ; the other are thofe who credit thefe falfe Surmifes 
 before they are perfectly informed of the Matter. Nor are they lefs fo, 
 and I think may very juftly be placed among the Forgers, who wreft your 
 honeft Meaning by giving falfe Glofles and malicious Turns to every Thing 
 •you fay. 
 
 The next Kind of ill Tongues I diftinguifli by the Appellation of Bites ; 
 and rightly enough, for they chop upon you with fhort Nips, which pain 
 ^you more fenfibly, than if pierced with the Points of fharp Arrows , and 
 tho' there may be fome Truth in their Gibes and Jeers, yet this does not 
 entirely free them from Guilt i becaufe they proceed from a Principle of 
 Spite and Malice, whereby they often bring themfelves into Broils and 
 Quarrels; nay, to fo great a Height will they carry their Folly and Infolence, 
 that they will rather lofe their Friend than their Jeft. Neither can they 
 drefs up their Sarcafms fo pleafantly or gravely, but that their Malice will 
 appear. But as thefe are highly blamable for raifing Mens Paflions by 
 their Fleers and Taunts ; fo, on the other Hand, are thofe to be borne 
 withal, who, being prov^^ked, return Scoff for Scoff; and one of thefe 
 Repartees, that is ftruck like Sparks out of a Steel, is more worth than 
 'many of thofe that are made without any Provocation at all. Innumera- 
 ble Inftances might be brought to this Purpofe. That is well known 
 •which was made to Auguftus^ who accidentally meeting a Stranger, thought 
 he had fomc Refemblance of himfelf, and therefore afked him. If his Mo- 
 ther had ever been at Romef Noj replied the Stranger; J^ut my Father has, 
 
 Guazzo. It is certainly true, That he who fpeaks only to pleafe himfeU, 
 will hear that which may difpleafe him, 
 
 Annibal, 
 
Part. I. ^he A K T of Conversation. ^7 
 
 AnnihaL The next in my Lift, are your Mockers and Droi/ers, who 
 without any Regard to Decency, make every Man they meet the Subjedl 
 of their Banter ; and pleafe themfelves with the Fancy, that they are plea- 
 fant merry Fellows, and don't confider that at the fame Time they appear 
 to others ignorant and unmannerly Fools. 
 
 Guazzo. A Gentleman can't eafily digeft the Infults of thefe impudent 
 Rafcals. 
 
 Annibal. I am of your Mind ; however, he had better not fhew his 
 Refentment, but rather imitate that Philofopher, who being told that cer- 
 tain Perfons mocked him, anfwered, Perhaps they mock at me ^ but I am 
 not mocked. And without Doubt that Man is miftaken, who thinks he may 
 lawfully defpife or ridicule any, belides thofe that are notedly fcandalous, 
 and who therefore deferve it. 
 
 There yet remain fome who can't be defcribed under any particular 
 Charader ; and therefore I call them Unknown. And theie v/ork their 
 Ends two Manner of Ways ; that is, by Writing, or by Figure. The firft, 
 by invedive Libels, make their Attacks upon Honour and Dignity, and like 
 Lightning, which fcorches the Tops of Towers and high Places, fo they 
 throw out their Rancour againft Princes and Great Men. The other, with 
 Pidures and Tablets, reprefent Men and Women in fome infamous and 
 diihoneft Ad. 
 
 Guazzo. This puts me in Mind of an Affair that was aded within my 
 own Knowledge. One Night was painted on the Door of a Gentleman, 
 a Pidure that exadly refembled him, with a Pair of Horns on his Head. 
 
 Annibal. Such Adions deferve not only to be cenfured, but feverely pu- 
 niftied. You have now heard what various Kinds of ill Tongues there are 
 in the World, and the Mifchiefs they occafion. But the Crime of Evil- 
 Ipeaking is never fo aggravated as when committed againft the Dead j be- 
 caufe the Offender difcovers the very loweft Degrees of an abjed and bafe 
 Mind, in vilifying thofe who are incapable of defending themfelves, and 
 againfl whom, while living, they durft as well eat their own Flefh as open 
 their Lips. Hence arofe that Saying, I'hat the timorous Hare tramples on 
 the dead Lion. 
 
 But it is high Time to finifh this Difcourfe, left you ftiould put mine in 
 the Number of the ill-Tongues, for dwelling fo long upon io foul a Sub- 
 jed. Wherefore, to conclude, all thefe Kinds of evil Speakers, confidered 
 together, are not entirely to be excluded the Company of others, becaufe 
 they are not marked on the Forehead, and therefore we cannot refufe their 
 Convcrfation, but muft bear with them in the beft Manner we can. 
 
 Guazzo. Since then it is your Opinion, that we ure not to fly the Con- 
 verfation of this peftiferous Sort of People, I think it would be expedient 
 
 H aad 
 
58 He ART of Conversation. Part. I. 
 
 and tieceflfary to inftru(5t us in (bme Method to preferve us from the Venom 
 of their ferpentine Tongues. 
 
 Annibal. Your Requeft is very reafonable, and thereto I thus anfwer ; 
 That, as there are certain Beafts, which being about to encounter with Ser- 
 pents, prepare themfelves for it by eating fome particular Herbs to prevent 
 their being poifoned j lo we, being obHged to engage with evil Tongues, 
 ought to be armed with fome Prefer vative. The beft Remedy, that I could 
 ever find againft the Venom of thefe foul-mouthed Railers, was, to feem 
 indifferent and regardlefs of their abufive Refle(5lions ; for when they per- 
 ceive we mind not what they fay, they will ceafe their Railing. Arrows, 
 you know, will not flick in Stones; fo neither will thefe kankered Roots 
 thrive in any Ground, but that which is foft and muddy. And I will ven- 
 ture to fay farther, that let us enquire ever fo ftridly, which is the greateft 
 Fault, either to liften with Attention to an evil Speaker, or to fpeak evil of 
 others, we (hall plainly confefs (as others have done) that it is impoffible 
 for us to give a decifive Judgment upon it. And, to fay Truth, he who 
 gives Ear to the Slander broached by a vilifying Detractor, gives him an 
 Occafion to offiind, and will foon be reckoned one of the fame Stamp. 
 And thus it happens, that the Slanderer thinks he is guilty of no Fault ; or 
 at lead if he is, that he divides it equally, and (hares it with the Hearers. 
 So the Blind leads the Blind, till they both fall into a Ditch. Let us then 
 turn a deaf Ear to the Detradlions of thefe People, and by this Means we 
 fhall reprefs their unbridled Tongues, and be efteemed wife for our prudent 
 Condud:. And as there is a good deal of Merit in refufing to have any 
 Concern in the ill Reports let on Foot by others, fo it is as highly commen- 
 dable to be able to defpife the Slanders raifed of us. We fhould be as care- 
 ful to have as great a Command over our Ears, as they have of their 
 Tongues. Alexander the Greats being at War with another Prince, hear- 
 ing one of his Soldiers abufe him, gave him this Reprimand, I give thee 
 Pay to fight mine Enemy , not to rail at him. The fame Alexander under- 
 flanding that fome mifreported him, did not ufe his Power to revenge it, 
 but, with a princely Modefty, gravely anfwered, 'T'hat a King mufi do welly 
 and hear ill. Auguftus being told, that T'iberius was much difpleafed that 
 his Majefty (hould fo patiently bear with thofe who fpake ill of him, wrote 
 to him in thefe Terms 3 Do not^ my Son Tiberius, indulge the Warmth 
 of your youthful Fancy, nor take it in Difdain that there are fome who let 
 loofe their Tongues againft us -, for it is fufiicient if we are in Juch Circum- 
 fiances that jione can hurt us. To another, fpeaking to him on the fame 
 Subjedt, he faid, In a free City, Men ought to have a Freedom of Speech. 
 
 Guazzo. But all Princes have not the Greatnefs of Soul of an Alexander 
 or an Auguftus. 
 
 Annibal, 
 
pARTi.I. 7'/^^ A R T fl/* CONVERSATIOIU. ^g 
 
 Annihal. Now, if it be a Crime to blemifh the Charader of private 
 Perfons, much more is it fo to afperfe the Perfons of Princes, efpecially thofe 
 who are our natural and lawful Sovereigns; and thofe who are guilty of 
 it, are detefled by all Mankind ; becaufe by this Means their Paffions are 
 ftirred, their Tempers foured, and from a gentle and courteous, are changed 
 into a rough and cruel Difpofition. Neither is it a fufficient Excufe to lay, 
 that they are bad Princes and Tyrants, fince it is the Divine Command 
 to obey thofe who have Rule over us ; which gave Rife to that Saying, If Nero 
 be thy Prince, rebel not againft him. 
 
 Guazzo. 1 think we have now done with the pricking thorny Inftrument, 
 the Tongue. Have you any other Sort of Perfons, that you have not de- 
 fcribed, who may at leaft be tolerated, tho' not delired, in Converfation r 
 
 A?inibaL A certain Philofopher being afkcd, what Kind of Beafts he 
 thought theworft, anfwered, Of wild ones, the RviUtongued \ of tame, the 
 Flatterer, And therefore I think we (hall proceed very methodically, if 
 from difcourfing of wild Beafts, we now treat of thefe tame ones j whofe 
 Breath is fo infedious, that it poifons the very Souls of thofe who hearkeii 
 to them. 
 
 Guazzo. Pray in what Row do you rank thefe? 
 
 Annibal, Of theie there are two Sorts ; the one open, the other fecret. 
 The open Flatterers are thofe whom mere Neceffity, rather than Choice, 
 conftrains to take Refuge in the Houfes of Great Men, where they play 
 their Part fo well, that they make their Patrons believe, according to the 
 Proverb, '^hat Glow-worms are Lanthorns ; and that the Moon is made of a 
 Green Cheefe-j or at leaft, will frame their Words and Adlions in a Manner 
 moft acceptable to the various Taftes and Humours of their B&nefaftor. 
 And thofe are not only Flatterers, but Parafites and Sycophants. Such an 
 one was Nice/las, who feeing the Flies bite the Hinds and Face of Alex- 
 ander, faid, O how much more honourable are thefe Flies, that are Javoured 
 to tafte your Royal Blood, than others ! Another, feeing Dionifms (who was 
 at a good Diftance, and out of his hearing) laughing with fome of his 
 Courtiers, fell a laughing too. Dioniftus afking him, why he laughed ? he 
 anfwered, Becaufe I am certain that whatever you fay is fo full of Wit a?id 
 Pleafantry, that whoever hears you, can't chufe but laugh. You may obferve 
 likewife that the Comedies both of antient and modern Times, are fur- 
 nilhed with thefe Flatterers and Gnathds, who, as they are fo notorious as to 
 be pointed at even as they walk the Streets, and publickly noted for infa- 
 mous Perfons, are to be avoided as intolerable, of vile Condition, and no 
 Credit, and who are often well threfhed for their Impudence and fcandalous 
 Behaviour. And as the Ape is not fo proper to guard the Houfe as a MaC 
 tiff, nor fo able to carry a Burden as the Afs or Horfe, nor fo fit to till the 
 
 H 2 Ground 
 
6o The ART of Conversation. Part. I. 
 
 Ground as the Ox, yet frames himfelf to make us laugh with his Mops 
 and Mows, and a thoufand other unlucky Tricks j fo thefe Flatterers, hav- 
 ing no reputable Trade, or honeft Employment to recommend them, fcr- 
 vilv fubmit themfelves to, and meanly flatter the Humours of others, to 
 their own Shame and Reproach. 
 
 The next to be fpoken to, are the fecret Flatterers, who, under the Pre- 
 tence of Friendfliip and Good-will, very artfully infinuate themfelves into 
 the good Opinion of other Men, and by their fubtil Management and de- 
 lufive Perfwafions, caufe them to fall into many Errors. 
 
 Guazzo. 1 think you put thefe in the Number of the Tolerable. 
 AnnibaL You fay true. 
 
 Guazzo, Now I Ihould rather chufe to reckon them among the Defir- 
 able. , 
 
 AnnibaL Why fo ? 
 
 Guazzo. Becaufe, though all reprove Flattery in Word, yet every one 
 commends it in his Heart. And 1 aflTure you, that among the many Cities, 
 Countries, and Nations through which I have travelled, I never found a 
 Man fo refracftory and favage, but very willingly fufFered himfelf to be cajol'd 
 and tickled with Flattery ; and long Experience has convinced me, that 
 Perfons of the greateft Valour, and the (harpeft Wits, take as much Delight 
 in flattering others, as they do in being flattered themfelves. Again j iup- 
 pofe you, willing to beftow on me the highcfl: Encomiums, tell me I am 
 a ftrong Wreftler, or an excellent Mufician, I fliould think you mocked 
 me, becaufe 1 am fenfible I have neither of thefe Accomplilhments ; but 
 fliould you commend me for writing a fair Hand, a pure Stile, or for any 
 Thing relating to my Profeflion, I (hould, out of mere good Mamiers, 
 modeltly accept your Commendation, and civilly return your Compliment; 
 and perhaps I might take fome Pleafure in your Applaufe, fince I am fa- 
 tisfied, that what you fiy of me, concerning thefe Matters, is true, and that 
 1 am naturally fond of Praife and Commendation. I remember I have 
 read, that T-hemif locks being afked, what Sort of Language on the Stage 
 pleafed him beft, anfwered, That which [peaks my Praijes, And fo inherent 
 to all Men is this Love of Praife, that only to hear themfelves commended, 
 many are ready to leap out of their Skins for Joy ; like Demofthenes walk- 
 ing before two Water-carriers, and hearing them whifper one to another, 
 This is Demoflihenes the famous Orator^ turned back, and flood a tiptoe, 
 to make himfelf confpicuous; which was as much as if he had fald, I am 
 he. But what need I mention Demofthenes? How many are there, who, 
 not rightly meafuring their own Merit, or whether they do deferve the 
 Praife that is given them, fuffer themfelves to be impofed upon with their 
 Eyes open, and greedily fwallow the Flattery however grofsly adminiftered ? 
 
 On 
 
Part. I. 7^^ A R T g^ Conversation. 6i 
 
 On the contrary, how many do we fee, (and perhaps I myfelf am one of 
 them) who take it ill, nay, are very angry, if they han't a Share in your 
 Applaufe. Nay more, if one of thefe G«^/y6o's, whom you before men- 
 tioned, fhould fet himfelf to expatiate in my Praife, and employ all his Fa- 
 culties to fet me off to the beft Advantage, no doubt I fhould become 
 a very T'hrafOy and liften to him with PJeafure, vainly believing, that tho' he 
 made it his common Pradice to flatter others, yet he dealt plainly with 
 me J nay, probably, I (hould thank him for it, and wifh all my Friends and 
 Acquaintance could but hear him. '= 
 
 Take my Word, Mr. Annibal^ Flattery is the Way to make Friends, 
 and get Preferment j and I am perfwaded, that he who knows not how 
 to gloze and flatter, will find himfelf but indifferently refpedted in Com- 
 pany. I once heard a French Nobleman fay to his Friends, Flatter me^ and 
 you do me the greateft Pleafure in the World. And it is a certain Truth, 
 that as bitter Reprehenfion is the Beginning of Enmity, Jo, gentle Adulation 
 is a Prologue to Friendjhip. You fay, that Flattery often leads Men into 
 Error, but I am of a different Opinion ; for he who is defervedly com- 
 mended, is thereby the more encouraged to virtuous Actions \ and he who 
 hears himfelf praifed, and at the fame Time is confcious to himfelf that he 
 is unworthy of it, will be excited to merit Applaufe by his future Condu6t. 
 And if Flattery were a Fault, difcreet Parents and School- maflers would 
 not ufe it towards their Children, who, notwithflanding they can neither 
 fpeak, read, write, fing or dance, or do any thing elfe but very imperfedlly, 
 yet their Inftrudors are always extolling that little they can do, that fo they 
 may encourage them to go on from good to better. You fee alfo, how 
 Nature has implanted a Kind of fawning Flattery in the Difpofition of 
 Infants, who, when they want any Thing of their Parents or Friends, 
 will run to them, and embrace and kifs themj even Beggars, to prevail on 
 us to give them our Alms, importune and flatter us with the befl and fair- 
 eft Words they can think of 
 
 But farther 3 confldcr a little our fine Orators, and the glavering Speeches 
 they ufe, their artful Infinuations, and their fmooth oily Words, by which 
 they fleal into Mens Hearts, and win the Favour of Princes and Magiftrates. 
 Neither can I omit the politic Conduct of Lovers, who, to gain the Affec- 
 tion of the Pcrfon they love, call her, both in their Difcourfe and their Let- 
 ters, the Idol of their Soul, the Pleafure of their Eyes, their Heaven, Life, 
 Soul, and every Thing that is precious and valuable, and what he believes 
 .will flatter her Vanity, and gain her Affedions, Nay, they will not fcru- 
 pie to place her in Paradife, give her the Title of a Goddefs, a beautiful 
 Angel, and almoft divine ; her Teeth are Pearls 5 her Lips Coral^ her Hinds 
 Ivory J and as the Poet fays, 
 
 Her 
 
6z ^^^ A R T 2^ CoNVERSAToS; Part. I, 
 
 Her waving Locks of golden Hue ; 
 
 Her Skin like driven Snow appears'. 
 Her Eye-lids black Ebene fieiv y 
 
 Her fparkling Eyes two glittering Stars. 
 
 In ftiort, the World is full ftf, and fubfifts by Flattery, which is more in 
 Fafhion than peeked Beards and large RufFs. You fee how all Perfons, 
 for the fake of Peace, and to avoid Contention, and that they may appear 
 agreeable in Company, comport themfelves in the beft Manner they can 
 to other Mens Talk and Behaviour ; and fpeak, or are filent as they find 
 either moft acceptable. And not only in our Words, but our A(ftions, how 
 affiduoufly do we endeavour to oblige one another ? How ready are we to 
 brulh the Coat of our Friend, tho' perhaps there may be neither Spot nor 
 Duft upon it ? And for what ? but to ftiew our Complaifance, and gairt 
 Favour ? Again ; there are fome, who, tho' they litde mind what is laid, 
 yet give a confenting Nod to the Difcourfe, and with a Caft of their Eyes, 
 or other fignificant Tokens, intimate their Tes or No j all which is no more 
 than mere Flattery. I need not tell you how naturally averfe we are to 
 Cavillers and Sophifts, who difpute the Propriety of every Word you Ipeak, 
 and, as they fay, feek for Knots in Bidriijhes. And, on the contrary, we 
 take thofe for our Friends, who, either by Word or Gefture, approve our 
 Sayings ; we accept their Flattery as an Inftance of their Love and Good- 
 will, which we gratefully confefs by doing them all the good Offices in our 
 Power, and delighting in their Company. Hence it is, that we either rec- 
 kon him envious or proud, who refufes to footh us with his Applaufe. And, 
 indeed, fo.delirous are we of other Mens good Opinion, that when they 
 commend us, tho' we know their Praife exceeds our Deferts, yet we are too 
 apt to attribute it rather to their abundant Good-will, than to the Fraud of 
 Flattery. You (hall never hear any Man give the Li6 to one who praifes 
 him, tho' his Commendations are ever fo falfe or grofsj but being puffed 
 up with his natural Vanity, he will anfwer, T^e Good-will you bear me^ 
 occafions you to fay fo. That Flatterer therefore (being advifed to ipeak the 
 Truth) had fome Reafon to fay, A Man ought to fpeak the ^ruth to him that 
 will hear it; but who is he? But this you may depend upon as Matter of 
 Fa<5t, that as Truth begets Hatred, fo Flattery begets Love and Refped j 
 infomuch, that he who would banifli Flattery out of the World, muft at 
 the fame Time take away all Humanity, and even Civility itfelf ; and fo 
 we ihould not falute any Man, whom we fuppofe to be fecretly our Enemy j 
 but as it is, he very complaifantly gives us the Time of the Day, tho' in 
 
 his 
 
Part. I. 7he A R T of Conversation. 63 
 
 his Heart he may wifti us all the Mifchief poffible. But what will you 
 have a Man do ? We muft even imitate them, look pleafantly, and fleer 
 in their Faces ; we mi^ft play the Fox among Foxes, and countermine Art 
 with Art. And as it is a Fault to contend too ftifly with a Friend ; fo 
 is it a Virtue to know how to give Place, and yield him the Superiority. 
 Like the cunning Anichin in Boccace, who fuffered a certain Lady to mate 
 him at Chefs, whereby he made himfelf her Mate at a better Sport. 
 
 From thefe Reafons, I conclude, that, to win Favour, and happily ac- 
 complilh our Purpofes, we muft always ufe the moft agreeable and footh^ 
 ing Expreflions and Phrafes we can imagine ; nor muft we think much , 
 of approving, both by Word and Gefture, the Adions of others, and to 
 give them that which every one fo eagerly feeks after. 
 
 Annibal. You have very ingenioufly fet off" and defended Flattery j but 
 fince I am of a quite different Opinion, and becaufe I would not be thought 
 a Flatterer, I will oppofe the Reafons you have alledged. Firft then I fay, 
 that Men for the moft Part are Flatterers of themfelves, and fancy they 
 are that which they are not. Princes are often poffeffed with that Folly. 
 Thus Domitian was neither afraid nor aftiamed in his Edid:s to affume the 
 Title of LfOrd and God. Nor was Alexander lefs infatuated with the 'fame 
 Madnefs; he thought it not fufficient to be a Man, a King, and to be called 
 the Greats but he muft needs be the Son of Jupiter', nor was he well 
 pleafed with thole who did not footh him in his Vanity. His Mother was 
 fo offended with his Prefumption, that ftie told him. He would bring her 
 into Difgrace with Juno, for making her as Cuc-quean. But a certain 
 Phllofopher, who knew not how to flatter, faid. Our God has trujied the 
 Recoviry of his Health to a Mefs of Broth. Thus you lee, fuch as have an 
 immoderate Love for themfelves, willingly liften to the Flatterer, and think 
 they are praifed, when in Truth they are only bantered. And therefore it 
 is no Wonder Flatterers are fo well refpeded. However^ Men of Senle 
 and Underftahding, who know themfelves and their own real Merits, altho' 
 they may be delirous of Praife, yet care not to be flattered or applauded 
 above th'eir Defertsj and as falfe Praife is no better than downright Moc- 
 kery, I think you are not fo ambitious of Glory, as that, if in the Recital 
 of your Encomiums, I Ihould afcribe to you Merits that you have no Right 
 to challange, you would owe me any Thanks for it, but rather reprove me, 
 if not in Words, at leaft in your fecret Thoughts. 
 
 Guazzo. See how you are wounded with your own W^eapon ! You com- 
 mend me for one who loves not to be extolled for my Deferts, yet you at- 
 tribute to me a Virtue which I cannot claim, and therefore according to 
 your own Dodrine, ftiew yourfelf a Flatterer and a Flouter. 
 
 Amiibal, 
 
64 ^-l^he ART of Conversation. Part. J 
 
 Annibal You are miftaken, and you yourfelf, tho* you don*t perceive it, 
 are wounded. You may remember I told you, that if a Flatterer praifes 
 you, you don't take him for a Flatterer j and now, not allowing me to 
 afcribe to you an Excellence, which you grant you have, you contradicSt 
 yourfelf, and make me appear a fmcere Friend, and no Flatterer. Befides, 
 when 1 take you for a Man not defirous of Praife which is not founded on 
 Merit, this is no Commendation, but rather a good Opinion I entertain of 
 you. But fhould I affirm ablolutely that you are a Man that would give 
 no Ear to Flatterers, this would be a real Commendation. And therefore 
 as my Words bear no Meaning of Praife, they cannot be interpreted or fuf^ 
 pccted to intend Flattery; 
 
 Let us now proceed with my Argument : I fay again, that a wife Man 
 will never accept the falfe Praifes of Flatterers, who refemble the Fifli Po- 
 lypus; for as that Fifli changes its Colour according to the Objedt it en- 
 counters, fo they alter their Opinions according to the Gufl of the Hearers j 
 and an antient Author calls them Enemy-like Friends^ for under their fweet 
 and pleafant Words, lies the moft bitter and venomous Meaning; as the 
 Hook is hidden under the Bait, or as the Serpent among the Flowers. 
 They are not much unlike the Butcher, who fcratches the Hog with his 
 Hand to make him ftand ftill, in order that he may the more conveniently 
 lay the Beetle on his Head. Neither can it truly be faid, that Flattery 
 works any Good, tho' it {hould be as you fay, that a Man, who is com- 
 mended without Caufe, endeavours to deferve it; for an artful Flatterer puts 
 the Garment fo artificially on the Back of him whom he would difguife 
 with it, that the Seams fhall not be difcerned ; and works up his falfe Mate- 
 rials fo curioufly, as that you can fcarce know them from what are real and 
 genuine. And tho' fome Writers have endeavoured to (hew by what 
 Means we may diftinguifh a Friend from a Flatterer, yet, in my Opinion, 
 it is very difficult, not to fay impoffible, to attain that Knowledge ; as well 
 becaufe the World is full of thefe tame Beafts, as that it is hard to difcern the 
 Evil from the Good, fo nearly are they made to refemble each other. It 
 was therefore well faid of a wife Man, 'That as a Wolf has the Likenefs of 
 a Dog^ fo has the Flatterer of a Friend. And it requires our utmoft Cir- 
 cumfped:ion, left, in committing ourfelves to the Care of the faithful Dog, 
 we fall into the Jaws of a voracious Wolf. For granting that you are 
 fenfible that the Praife which is given you is falfe, yet you do not perceive 
 yourfelf excited thereby to the true; for falfe Praife carries a Shew of 
 Truth, and is beftowed upon you as though really due to your Defcrt. 
 I come now to your Example of Parents, who, you fay, flatter their 
 Children to encourage them to Virtue; and of Children, who, on the 
 other Side, flatter their Parents, to wheedle them out of Something ; 
 
 Thefe 
 
Part. I. 7^ ART o/* Con versation. 6c 
 
 ' Thefe two Cafes diiFer. The firft is not Flattery, becaufc there is ncr 
 Deceit in it. 
 
 Guazzo. Don't you deceive a Child, when you praifc it for fome tri- 
 fling Adtion that is not worth Notice? 
 
 Annibal. It is a commendable Kind of Deceit which has a good End in 
 View, and that brings Advantage to the Party deceived j thus we Phyfici- 
 ans fometimes deceive our Patients, and give them the Juice of Pomegra- 
 nates in (lead of Wine. 
 
 Guazzo. Well j proceed to the other Example of Children, that flatter 
 their Parents to obtain fome Favour of them. 
 
 Annibal This, if I am not miftaken, requires more Confideration than 
 the laft. Now, we mutt know, there are fome, that to infinuate them- 
 felves into the good Graces of others, uphold and extol whatever they fay, 
 without contradidting them in any Thing. Some, on the other Hand, arc 
 perpetually thwarting and gainfaying every Thing that is difcourfed of in 
 their Company. Thefe two Extremes are undoubtedly vicious ; and be- 
 tween them both there lies a Way, which thofe who keep, are neither 
 guilty of egregious Flattery, nor pofitive Contradidion ; but know how, 
 with an honeft Mind, to grant or difallow the Sayings of others, fo as may 
 beft fuit the Time and Place, and in fuch a Manner as to join the common 
 Forms of Civility with a due Regard to Truth. We are next to obferve, 
 that fuch as give an unlimited Conlent to whatever is affirmed or denied by 
 others, only to pleafe them, may be called Banterers ; but if they do this 
 with a View to their own Advantage only, they are moft certainly Flatterers. 
 According to this Diftin(5tion, Children that embrace and fondle their Pa- 
 rents to get Something from them, may be termed Flatterers. But in thi$ 
 Cafe, we are farther to confider, that Children are incapable of giving any 
 Praife, or {hewing any Love to their Parents beyond their natural and boun- 
 den Duty, or of doing any thing more than what their Parents think they 
 arc juftly entitled to. 
 
 Guazzo, Very wellj But don't you remember the common Saying, 
 T^hat when a Man grows more fond of you than he ifed to be, be has either 
 cozened you already, or elfe intends to do it? And Parents are not fo blind 
 but they can eafily difccrn the Subtilty and Craft of their Children. 
 
 Annibal, They not only difcern it, but are well pleafed vvith it ; they 
 don't reckon it Craft, as you do, but rather a commendable Adtion ; be- 
 caufe therein they fee their Children following the Dictates of Nature, 
 which teaches us to be humble under a Senfe of our Wants, to afk AfTii- 
 tancc of others in Expreffions of Refpecft and Honour, and declaring our 
 AfFe<ftion3 towards them ; and to know, that he who expedls to be grati- 
 fied, mutt alk } and that he who would enter into the Houfe, mutt firtt 
 
 I knock 
 
66 7*/?;^ A R T o/" Conversation. Part. I. 
 
 knock at the Door. And altho' we ought at all Times to give Praifes to 
 Our heavenly Father, yet we are more efpecially excited thereto, both with 
 Heart and Tongue, when we are deiirous of obtaining fome particular 
 Blefling at his Hands ; and when we would appeafe his Wrath, we 
 call not upon his Juftice, but remind him of his Clemency and Mercy, 
 whereof we ftand in Need. Now, take it in this View, w^ may very 
 juftly conclude, that fuch Kind of Anions ought not to be deeme^ Flattery j 
 and that neither Infants nor Children of maturer Growth, ca"j i^ they 
 would, flatter their Children.; Pittacus, one of the fcven Greci^^ Sages, 
 intimated as much, when he faid. Never be afraid of being though^ ^ Flat- 
 terer of thy Father. As to the Poor, who beg your Alms with fawning 
 and glavering Words, I 2inivJtx,'TloatNecelJityhainoLaw'y and to fatisfy 
 Hunger, Theft is permitted in fome Countries ; much more is Flattery to 
 be borne with. 
 
 But farther, in my Apprehenfion, this ought not to be called F^^ttery ; 
 becaufe it is notufual for a Flatterer to difcover his Neceffity ; but in ^"^ i"- 
 finuating Way to move Men to extend their Liberality towards him- 
 
 For the fame Reafon I maintain the Caufe of the Orator, who oP^^^y 
 entreats of the Prince or Judge, that which he delires to obtain ; neither 
 does he deferve Cenfure any more than he who bids you take care of your- 
 felf, for he intends to flrike you ; for as he gives Notice of his Intention, 
 his Adverfary has Leifure to prepare for his Defence ; fo when the Orator 
 enters the Field, the Judge is well apprized of the Nature of the Requ^ft 
 he is about to make, and takes proper Precaution to examine into the Me- 
 rits of it, before he returns an x^nfwer. 
 
 I come now to your laft Example of Lovers, who,. I am content to own, 
 are really no better than Flatterers. This a greater Man than myfelf ac- 
 knowledges, when, writing about Lovers, he fays, if the Objed of their 
 Love is flat-nofed, they term her Amiable ; if hawked. Princely -, if fhe is 
 of a brown Complexion, Comely; if fair. Heavenly. But this is no 
 Matter of Wonder, if we confider that Lovers are both lawlefs and witleis ; 
 and that according to the Poet, 
 
 Where Senfe imperious bears the Sway, 
 Reafon mi ft truckle and obey. 
 
 And as the Lover flatters his Miftrefs, fofhe likewife flatters herfelf j for 
 thtre is no Woman however deformed, but, if you commend her for her 
 Beauty, fl:ie believes you, at leaft thinks (he is efleemed as fuch by her Lo- 
 ver. And as the Crow in the Fable, by giving Credit to the Praifes which 
 the Fox befluwed upon her, let the Meat fall out of her Mouthy fo fome 
 
 Women 
 
Fart. I. 7^^ A RT o/* Conversation. 67 
 
 Women have unfortunately felt the Milchief of Flattery; for by the 
 Breath of Praife, fuffering themfelves to be lifted up, like a Feather in the 
 Wind, fo high, that, not having Strength to fuftain themfelves, they have 
 fallen fuddenly to the Ground, and in their Fall have given their Honour 
 fuch a Foil, as they were never afterwards able to recover. 
 
 Now, with Regard to the Civility and Courtefv, which inclines us to 
 falute thofe, who, we imagine are our Enemies, I fay, that this Obfervation 
 is certainly juft, that we muft not take all thofe for Doves that (hall fay, 
 Feace be unto you: Thcfe come rather under the Denomination of DifTem- 
 blcrs than Flatterers. 
 
 Guazzo. If I am not much miftaken, you give different Names to the 
 fame Thing ; fince Flattery is always accompanied with Feigning. 
 
 Annibal. There is as much Difference between thefe two, as between 
 the General and the Special. For tho' it be true, that he who flatters, 
 feigns, yet it is nor fo on the contrary. I explain myfelf thus ; obferve the 
 Fencer, who, aiming at his Enemy's Head, cuts him on the Leg, or fome 
 other Part ; you may very properly fay, that this Fellow diffembles, but not 
 that he flatters. Thus Generals of Armies deceive the Enemy, when, by 
 making a Feint of attacking them one Way, they fall upon them another. 
 And are not Vi(3:ories obtained as much by the Policies and Stratagems of 
 War, as by Force of Arms ? And this Kind of Counterfeiting is fo far 
 from deferving Blame, that it is no inconfiderable Qualification of an ex- 
 pert General. But not only among Enemies, but among Friends and Ac- 
 quaintance, colourable Dealings are tolerable, when they are not prejudicial 
 in their Confequences. For infliance; if a Gentleman defires me to bear 
 him Company to a Comedy, or other Diverfion, but I have iome private 
 Reafon why I chufe not to go, and to avoid it, make fome fajfe Excufe ; 
 or if I would not be known, I put on fome Difguife. Thus you fee Dif- 
 fembling reaches to many Things, and to various Purpofes; and that Flat- 
 tery is more confined, and couched under Diflimulation, as the Special un- 
 der its General. Wherefore, I conclude, that as it is not lawful to difl^em- 
 ble in flattering when a Perfon is hurt by it, fo to diffemble when No-body 
 receives any Damage from it, is fufferable, and not to becenfured as a Fault. 
 I grant, that he who makes mighty Pretences of Friendlhip, with a Viewt 
 to deceive and injure me, is greatly to blame ; and the Philofopher counts 
 fuch an one worfe than a Coiner of falfe Money, becaufe there can be no 
 real Friendlhip where there is any Deceit. But if, out of Civility and good 
 Manners, I falute one with whom I am acquainted, without fhewing him,, 
 any peculiar Marks of Affe(ftion, I ought not, therefore, to be called a Dif. . 
 fembler, fince my Motive to (hew him Refpedt, proceeds rather from that 
 civil Ufagc which is due to all Men, than from any real Good-will. 
 
 I 2 But 
 
68 The ART ^Conversation. Part. I. 
 
 But farther ; you know the World is full of wicked Men, whom we 
 juftly abominate for their Villanies ; but it is not convanient to let them 
 know what Ill-will we bear them. 
 
 Again ; you are to confider, that there are many who are beloved, and yet 
 not honoured ; as Parents have a tender Aifedion for their Children, tho* 
 they do not honour them ; and on the contrary, many are honoured who 
 are not loved ; as fome Princes, who are not afFeded by their Subjeds ; and 
 fome Magiftrates who have great Refpedt, but little Aifedion, {hewn them 
 by the People. And therefore we cannot often, and indeed ought not, 
 (fince it is a Duty we owe to every Body) to fail in Point of Civility and 
 common Courtefy. For there is a Sort of a natural Obligation which binds 
 us to re-falute thofe who falute us, whether they are our Inferiors or Equals. 
 If they are our Superiors, as Princes, Magiftrates, and others of a high 
 Rank, we ought to do them Honour in Refpedl to their Stations, if not 
 for AfFed:ion. 
 
 I think I have fufficiently fliewn the Diftindlions betwixt Feigning and 
 Flattery. Let us now return to Flatterers; concerning whom I again 
 atfirm, that they are Men of a moft vile and flagitious Nature. And tho' 
 it be very difficnlt, as I have already obferved, to difcern a Friend from a 
 Flatterer, yet this is to be noted, that the Greater are commonly flattered by 
 the Lefs, and the more Profperity a Man enjoys, the more ftrongly he will 
 be befieged by Flatterers ; who always refort where they expe(5 the moft 
 Advantage. Hence it is that Princes are ever befet with thefe evil Genius's. 
 Carfieades ufed to fay, That the Sons of Prijices never learn to do any thing 
 well, except riding \ becaufe their Governors and Tutors employ their whole 
 Study to pleafe them; and perfwade them, that they are fufficiently in- 
 flruded in Things, wherein, upon Trial, they are really ignorant ; 
 but this is not poffible to happen in Riding ; for the Horfe, which is no 
 Flatterer, makes no more Account of the Prince than the Peafant^ and 
 throws him to the Ground that cannot lit faft in the Saddle. And there- 
 fore we ought particularly to guard again ft fuch Perfons, as well becaufe 
 they may do us an Injury, as becaufe God is difpleafed with them : And to 
 me it feems a difputable Point, which is the greateft Offence, to flander the 
 Good, or to flatter the Wicked. I remember a Dodtrine that was long fince 
 taught me, namely, that God is greatly offended to hear thofe who moft 
 refemble him, reproached and vilified ; and thofe who are at the greateft 
 Diftance from his Likenefs, commended and refpeded. And vvithout 
 Doubt it is highly criminal, to flatter a Perfon with Commendations, for 
 a Thing for which he ought to be cenfured and reproved. This is excel- 
 lently well expreffed in that Sentence, Wo be to you who call Evil Good. 
 • . Thefe 
 
Part, I. 72&<f A R T g^ Conversation. 69 
 
 Thefe Flatterers may be likened to thofe who put a foft Pillow under our 
 Heads, and downy Feathers under our Bodies to make us fleep. 
 
 It is likewife a Crime of the blackeft Nature, to flatter with an Intent 
 to betray, as did Judas. And therefore it was wifely faid, T!hat it is better 
 to be beaten of one's Friend, than kijfed by one's Enemy, that is, a Flatterer. 
 To conclude; to commend that in a Man, which is Evil, is the Adtion of 
 a Deceiver, and, in a Degree, Treafon. And therefore the Emperor Sigif- 
 mund deferves an Eulogium, who hearing a certain gracelefs Fellow call' 
 him God, up with his Fift, and gave him a fwinging Box on the Ear. 
 And upon his Saying, Whydo'ft thou ftrike me, Emperor? was anfwered^ 
 Wijy do ft thou bite me. Flatterer F 
 
 Guazzo. Since then, thefe Flatterers are, as you have defcribed them, fuch . 
 wicked pernicious Creatures, I think you ought to aflign them a Place 
 among the Intolerable. 
 
 Annibal. Nay rather let us put them in Company with the Evil-tongued, ' 
 and feat them among the Tolerable ; let us- treat them as Friends, but be- 
 ware of them as Enemies; we (hould cover our Head with an Helmet to 
 defend our Ears from their dangerous Infinuations, remembering, that he 
 who willingly liflens to Flatterers, is like Sheep who gives Suck to a Wolf; 
 or to him who leads another by the Hand, and at the fame Time, claps his 
 Foot before him to give him a Fall, And when you perceive thefe glaver- 
 ing Infinuators, extolling you to the Heavens, entreat the Favour of them 
 to let you remain a-while longer on Earth, and tell them, if you want to be 
 praifed, you will praife yourJelf; or do, as a certain Gentleman of my Ac- 
 quaintance did, who, having for a good while, and with abundance of Pati- 
 ence, hearkened to a Flatterer who had exalted him above the Moon, when 
 he had done, calmly anfwered, " I know not what to do with thefe Praifes; 
 " for if I refufe them, I fhall accufe you of Flattery ; and if I accept 
 " them, I (hall (hew myfelf vain-glorious; therefore like good Friends let 
 " us part them ; give ms the one Half, and take the other to yourfelf." 
 
 Guazzo. But in my Opinion, your Friend had adted more difcreetly, 
 if he had not taken Half, but refigned the Whole. 
 
 Annibal. Nay, by your Leave, he (hewed great Difcretion in it ; for as 
 Flattery is always mixed with fome Truth, fo he diicovered his Prudence 
 in accepting the Truth, and leaving the Lies to the Flatterer. 
 
 Guazzo. I like your Notions with Refpeft to the Repulfe which ought 
 to be given to fuch counterfeit Praifes. But concerning this Point, I defire 
 you to refolve me this Doubt, namely, If I, moved by the Good-will I bear 
 you, and on a proper Occafion, give you juft and true Praife which your 
 Daferts have really merited, whether you ought to rejed it, and filentjy 
 difregard it? 
 
 Annibal^ 
 
y.0\ 'The ' A""R"T o/* Co n v e r s a t i o n." Part. I, 
 
 Annihal. No \ becaufe Silence would (hew a Contempt and Difdain ; 
 and therefore, with a Chriftian Humility, I would anfwer, and refer thofe 
 Praifes to God as the Author of all Good ; or with a moral Modefty, I 
 would fay Something in Extenuation of the Honour you do me, and make 
 you or fome other Perfon a Sharer in thofe Praifes. Thus that renowned 
 Hero, Pyrrhus^ being returned vidorious from War, and hearing his Soldiers 
 call him a couragious Eagle, anfwered, Tf I am an Eagle, you are the Caufe 
 of my being fo ; for your Arms and Weapons af'e the Feathers that have lifted 
 me up and fuflained me. 
 
 But it is Time to leave the Converfation of Flatterers, and conclude, 
 that he is happy who neither flatters another, nor fufFers himfelf to be flat- 
 tered J who neither deceives, nor is deceived j who neither does ill, nor 
 
 , fufFers any to be done him. 
 
 Guazzo. As the Friend and the Flatterer fo nearly refemble each other, 
 that one can hardly diftinguifli them, I (hall be glad if you will inftrud: 
 rrie in what Manner I ought to behave myfelf, fo as not to be reputed a 
 
 - Flatterer. 
 
 Annibal. To this Purpofe two Things deferve your ferious Attention j 
 the one, Never to praife a Man to his Face, a Fault that few can keep clear 
 of, never remembering that Saying of the Greek Poet, He who fpeaks ill 
 of me behind my Back, does me no Wrong j he who fpeaks well of me to my 
 Face, reproaches me. But as there are fome who may think you envious or 
 fupercilious, if you refufe them the fmall Tribute of Praife j therefore, which 
 is the next Thing to be obferved, you muft take another Courfe with them, 
 
 .and that is, to imitate the Dog of Mgypt, which drinks at the River Nile^ 
 and prefently runs away ; fo you muft feem to acknowledge their Deferts, 
 but excufe yourfelf from entering into Particulars, left you fhould be thought 
 to flatter them ; and thus you leave them with a fmall Sugar-plumb in 
 their Mouth. 
 
 Guazzo. Have you any other Perfons of the Rank of Tolerable, who 
 are neither to be deflred nor avoided .? i , 
 
 Annibal. I have already faid, that to the Vice of Flattery you muft op» 
 
 • pofe Contradiction ; and therefore I think it neceflary to enter upon the 
 Charaders of thofe contentious Fellows, who obftinately withftand the 
 Opinion of others, and neither weighing nor valuing the Difpleafure of 
 their Company, will never have done till they have the laft Word. 
 
 Guazzo. Although I entirely diflike the Qualities and Company of fuch 
 Men, yet I have heard a virtuous and worthy Gentleman fay thus much 
 in their Favour, That thofe ought to be efteemed Men of excellent Senfe, 
 who can maintain their Opinions in, Oppofition to the whole World; and 
 that vtre iiften to them with more than ordinary Attention and Admiration, 
 
 And, 
 
Part. I. ^e A~ RTo/* Conversation. , ^ jt 
 
 And, in Truth, if you fhould go about to prove, in a long Difcourfe, that 
 the Sun is hot and clear, I fhould be but little difpofed to hearken to your 
 Arguments, becaufe you could tell me nothing but what I knew before; . 
 but {hould you attempt to demonftrate that the Sun is obfcure and cold, you 
 would ftir my Spirits, and raife my Attention to hear you. That Philofo- 
 pher therefore, who being told that one was preparing an Oration in Praife 
 of Hercules, faid, Why, who has difcommended him ? On the other Hand", 
 with what Pleafure and deep Attention we read the Paradoxes of witty 
 and ingenious Men, efpecially fatyrical Pamphlets, fuch as I have feen writ- 
 ten in Praife of the Plague and the French Pox. If you reply, that this is 
 the Province of fanciful rather than grave Authors, pray confider to what 
 Fame and Reputation the Philofopher Favorinus has raifed himfelf for 6X7 
 tolling the Virtues and F^xcelle'ncies of the ^lartan Ague, which yet the 
 Frenchmen wilh to their Enemies, as the greateft Curfe that can befal them^ 
 And therefore, in my Opinion, that in Things of the greateft Difficulty, 
 confifts the moft Excellency. And I obferve that you, Philofophers, are 
 continually arguing and difputing one with the other, and maintain Opini- 
 ons, fmgular in themfelves, and far from the Truth j fo that the Gentleman, 
 whom I juft now mentioned, would place thefe Men rather among the 
 Defirable than the Tolerable. 
 
 Annihal. Thofe whom you have now defcribed, I think fliould ftand in -, 
 the Row of the Defirable and Commendable, and not among the Conten- 
 tious: For tho' they fwerve from the Truth, yet they have fome Shew o£ . 
 Reafon in their Talk; and befides, they don't fpeak their real Sentiments; 
 and their Oppofition proceeds from a Defign of (liewing the Sharpnefs of . 
 their Wit ; and not that they have conceived fuch an Opinion of them-v 
 felves; nor can any reafonable Man fuppofe that either Favorinus was defir- 
 ous of the ^lartan Ague, or thofe other Writers would be pleafed with, 
 the French Fox. Thofe whom I call Contentious and Thwarters are. for 
 the moft Part, grofs, thick-headed Fellows ; and it is an old ObfervatiopL. 
 ^hat the Vice of ContradiSiion is peculiar to Men of weak UnJej^/ianditjg'y^ 
 who oppugn the Truth either out of Ignorance, or pertinacious Obftinacy j^ 
 like Heretics, who, tho' convidted by invincible Reafons, yet wjll never fubr- 
 mit, but ftill reply to the contrary. 
 
 But farther; thefe contentious Litigators muft be medling with every, 
 Body, and yet generally have the worft on't ; and when they can no longer 
 maintain an Argument by Reafon, they faU in'a Paflion, and will try .^(p: 
 bear you down by Bullying, Swearing; Threatening, and Infolence. Some-, 
 times we meet with Men of fuch a Temper, that they will work themr 
 felves up into the moft outragious Paffions for very Trifles, j 
 
 With 
 
72 T^he ART 0/ Conversation.' Part. I, 
 
 With Rcfpccfl to what you alledge concerning Philofophers, I anfwer, 
 that it is not only lawful and requifite for them to difpute, but likewife for 
 all other Men, when a Subje<5t worthy of Debate happens among them, 
 concerning which they are not agreed in their Opinions j and he who de- 
 fends the moft difficult Side of the Queftion, deferves the greateft Praife; 
 and tho' they difagree in Sentiments, yet that makes no Bre. ch in their 
 Love arid mutual Good-will, but jointly aim at the Truth; they are not 
 much unlike thofe that make Cords, who, tho' they wind and twift one 
 contrary to the other, yet thereby they perfedl the Work they have in 
 Hand. But yet all Difputations ought to have Bounds and Limits pre- 
 fcribed them, which whoever exceeds, does thereby lofe the Name of a 
 Difputant, and gets the Title of a contentious cavilling Sophifter, and of- 
 ten fiifFers for it j for by being too earneft to gain bis Point, he lofes Sight 
 of his Argument, and is bewildered in a Maze, from which he knows not 
 how to extricate himfelf. And as a Thread that is fpun too fine is eafily 
 broken, fo by too pertinacious an Oppolition, the Truth is rendered intri- 
 cate and doubtful. And therefore fuch are to be deemed Contentious, who 
 • continue a Difpute, not fo much to exercife their Wit, but from a contemp- 
 tuous Arrogance, hold Arguments not only repugnant to the Truth, but 
 Altogether diiTonant from Reafon. 
 
 Guazzo. What do you imagine is the Occafion of this Error ? 
 
 Annibal. In a Word it is this ; a Mother with her two Children name- 
 ly. Ignorance with Self-love, and vain Perfwafionj whence it happens, 
 that thofe who know nothing, think they know all Things, and efteem 
 their Ignorance as found Wifdom. 
 
 ' Guazzo. Indeed the firft Chapter of Fools, is to reckon themfclves 
 wife. 
 
 Annibal, You' know it is the eafieft Thing in the World, for a Man to 
 deceive himfelf ; but the vvife Man admoni(hes us, not to he wife in our own 
 Conceit', for fuch Wifdom 13 but little better than Folly. And indeed he 
 that knows moft, takes lead upon him, and always yields to Reafon. And 
 therefore wc need not wonder, if the moft Ignorant are the moft Conten- 
 tious, We may then very juftly conclude, that to reafon without Reafon, 
 'is to take Pains to make one ill-thought ofj and that thefe cavilling quar- 
 reUbme Folks are highly to be bUmed, eltho* for fome Reafons we muft 
 bear with them. 
 
 Guazzo, As you have ihewn the Method of defending ourfelves againft 
 Wanderers and Flatterers, be plcafed likevnfe to give fomc Inftru(Stions how 
 to behave to thefe litigious Querelifts. 
 
 Annibal. When you perceive that plain Reafon has no Effe(St on your 
 Friend, and you apprehend ill Confequences from perfifting in your Argu- 
 ment, 
 
Part. I. 7he A R T of Conversation. 73 
 
 ment, you ougbt rather to bow than break, and yield to his Humour, if 
 the Cafe be fuch, as that your Silence may give greater Offence. For when 
 a Man forfakcs Reafon, and gives Way to Anger, it will be our Wifdom tor 
 bear with his Imperfedion ; according to the Proverb, Cut not the Fire "Ji)it$ 
 7ro«} let our Prudence always give Place to Temerity. 
 
 Guazzo. I knbwa Gentleman, who, if he happens in Company with 
 one of thefe litigious Fellows, rather than contend with him, ufes to fay. 
 Sir, we will not quarrel about the Matter; I am content it (hall be as you 
 fay. And when one of them aflced him, which Eye, thfc Right or (b^* 
 Left, could difcern Things fartheft ? he, to take away all Caufe of Strife^ 
 anfwered, which you pleaje. 
 
 Annibal. Such Anfwers, if made in a courteous Manner and without 
 a Sneer, are very proper, and of f'orce to make the Obftinate acknowledge 
 his Fault. 
 
 Guazzo. Don't you think it Time to have done with thefe Sort of People ? 
 
 Annibal I think we may couple with thefe, another Set of troublefome^ 
 Fellows, who offend, not through Ignorance, but by fharpening their Wits 
 to offend others. This Fault is peculiar to fome School-maflers, and other 
 Profeffors of Learning, who will often form fuch uncommon Methods of 
 Argumentation, and propofe fuch puzling Queftions, as would be enough 
 to make a Dog run a Mile without looking behind him. But fometimes 
 they meet with their Match, and find themfelves dealt with as they deferve. 
 Juft as a poor crafty Clown ferved his Son, who was continually arguing, 
 and difputing the Propriety of every Thing that was faid. It happened one 
 Day, that they had Nothing but four Eggs for their Dinner. Hereupon' 
 the' young Spark muft needs give a Specimen of his Wit, and undertake to' 
 prove there were Seven, becaufe Three is contained in the Number Four, 
 and Four and Three make Seven. The Father, to avoid Contention, took 
 the four Eggs ; adding, J imll eat thefe, and take jou the other three, 
 
 Gua'zzo. What Topic do we next difcourfe upon ? 
 
 Annibal. We are next to fpeak of Liars; fuch as fwerve from the Truth, 
 for other Confiderations than thofe the Contentious proceed upon. Liars 
 then may come under thefe Diftindtions, "oiz. Flatterers, DilTemblers, Boaft- 
 ers, and tKe Vain-glorious ; fuch as are continually fetting forth their own 
 Praifes, and lacing them with Lies ; a Fault, tho' comparatively, not great, 
 yet is very difagreeable ; for, nothing gives one a greater Difgufl, than to 
 hear a Man praifc himfelf. 
 
 Guazzo, Thefe may be termed Houfhold Witnefles, who fpeak in their 
 own Commendation, for Want of good Neighbours. 
 
 Annibal. They would do much better, if they would fpend that Time 
 which they employ in letting forth their own Eulogies, (or, to fay more 
 
 Numb. IV. K truly, 
 
74 J'he A K T of Conversaton. Part. L 
 
 truly, in publiQiing their own Folly) in deferving, by commendable Acftions, 
 that Praife which is founded only on true Defert. But they are fo much in 
 Love with themfelves, that they are but little regarded by other People. 
 They forget that Saying, That he who wafies his Mouth with his own Praife^ 
 defiles himfelf with the Suds , and that Praife in a Maris own Mouth is fpilt. 
 But as the Fault of thefe vain Speakers is light, when it hurts No-body, fo 
 is it unlaffiiable, when it becomes prejudicial to others. Amongft many 
 other Examples which might be alledged, the Wickednefs of thofc is not 
 to be concealed, who boaft of thtw mighty Conquefts in their Love-affairs, 
 difcovering the Frailty of fome Women, to whom they have promifed 
 Secrefy by a thoufand talfe Oaths, 
 
 Which by the Winds difperid^ are loft in Air. 
 
 Guazzo. The Oaths of Lovers carry as much Credit as the Vows of 
 Mariners. But what think you of others, who boaft of Favours that they 
 have received from fome of the Fair, with whom they never changed a 
 Word in their Lives; and endeavour to ftain the Charafter of a Lady, in 
 the fame Manner, as the wanton Elders would have ferved the chafte and 
 innocent Sifannab. 
 
 AnnibaL Such as vent fuch peftiferous Blafts, ought to have their Wind 
 ftopt with a Halter ; and they deferve little lefs, who too eafily believe fuch 
 lewd Tales, and report them again, fo that in a little Time, a very honeft 
 Woman (hall .be taken for a common Harlot; I leave you to judge how 
 deeply it muft afflid: her to be fo unjuftly flandered. We may therefore 
 conclude, that all Manner of Lies, which turn to the Hurt or Difhonour of 
 others, are deviiifli and deteftable. 
 
 Guazzo. I could never bear the Company of thofe other Liars, who ne- 
 ver fpeak Truth, tho' perhaps they injure No-body. 
 
 AnnibaL You have Reafon ; for as he who fincerely tells the Truth, 
 (hews himfelf to be an honeft Man, and of a generous Spirit; fo he who 
 gives himfelf to Lying, a<Ss the Part of a Slave, and of an unworthy, unjuft, 
 and indifcreet Perfon : And therefore every wife Man will imprint in his 
 Heart that Saying of Pythagoras, who, being demanded. When Men might 
 be faid to be moft like to God ? arifwered. When they fpeak Truth. And 
 if you ftridly obferve the Nature of Liars, you will find them impudent 
 and fhamelefs ; and therefore the Philofopher faid well, That Juftice refetn- 
 bleda pure Virgin ', becaufe its Ptirity is fpotted by Lying. And tho' Lying 
 be unfeemly in every Man, yet is more tolerable in the Vulgar, and thofe 
 who are forced to it by Neceility ; and therefore in holy Scripture, a rich 
 Man, who is a Liar, is greatly reproved. 
 
 Guazzo. 
 
f*ART. I. ^be A R T o/' Conversation. ^r: 
 
 Guazzo. There are many who would recommend themfelves for very 
 pleafant Fellows, by telling flrange and monftrous Stones, to make theic 
 Hearers laugh, or fet them a flaring, and defire the Poet's Privilege, to have 
 the free Vis of the Figure Hyperbole. Such an one was he, who affirmed, 
 that as he was a hunting, he found a Boar fo old, that he was become ftark 
 blind J and that a young Boar, in mere Compaffion, put his Tail into the 
 old one's Mouth, and fo led him out to feed ; which the Gentleman ob- 
 ferving, ftiot at them, and cut off the young Boar's Tail, leaving it in the 
 Mouth of the old one, and running to him, took the Tail in his Hand, and 
 brought him a long Way into the City, the old Boar imagining that the 
 young one ftill led him. 
 
 Annibal. It feems as if he gave himfelf more Trouble in forging this 
 Tale, than he had in leading the Boar. 
 
 Guazzo. Thefe Fellows firfl: work themfelves into a Belief of their own 
 Lies, and then would have you believe them too -, nay, are very angry if you 
 do not. 
 
 Annibal. We do well to give them no Credit ; but they wrong us in 
 endeavouring to force us to believe that which is falfe ; which is neither 
 better nor worfe than to give us a Gudgeon, and then laugh at us for our 
 Credulity ; but in the End they do Penance for their Fault j for being once 
 known for common Liars, they are never afterwards credited, tho' they tell, 
 the Truth J for, 
 
 ^he Liar's folemn Oaths no Credit gain ; 
 ~ . T^he honejl Man may lie^ without a Stain, 
 
 I readily own, that on fome particular Occafions, a Lie may be neceflary, 
 and even commendable, if it be for fome honeft Purpofe. Whether what 
 is related by Boccace be of that Sort, I leave you to determine ; his Story in 
 thisj Mejfer Currado Gianjiliazzi lived at Venice, with the Grandeur of a 
 Citizen of the firft Rank, was generous, magnificent, and maintained the 
 Splendor of a Knight. He always kept Hawks and Hounds, and took 
 particular Pleafure in the Sport which they afforded him j and was fo de- 
 lighted with them, that he often negleifled Affairs of a more ferious Nature 
 for the Diverfion which they gave him. One Day his Faulcon having 
 killed a Crane, near to a Village called Peretola, and finding the Bird was 
 young and fat, he fent it to his Cook Chichibio, a Venetian, with Orders tb 
 get it ready for Supper. Chichibio (who really was, what he always feemed, 
 a plain, fimple, honeft, merry Fellow) having trufs'd the Crane in a proper 
 Manner, put it on the Spit and laid it to the Fire. 
 
 K 2 Whea 
 
76 ^he ART of Conversation. Part. I. 
 
 When it was pretty near roafted, and it began to emit a moft agreeable 
 SavouP, who fhould come in but a young Woman in the Neighbourhood, 
 whofe Name was Brunetta, Chichibio^ Sweetheart? Coming into the Kitch- 
 en, and fmelllng the deUghtful Scent of the Crane, which pleafed her be- 
 yond any Thing fhe had met with before, fhc earneftly entreated Chichibio 
 to give her a Leg of it. Chichibio, who was a plealant Companion, and 
 deUghtipg in merry Catches, fung her this Anfwer. 
 
 My Brunetty, fair and pretty. 
 
 Prithee, do not long for this ; • 
 Of the Meat of my Majler 
 Toil mufi be now no T'afier\ 
 
 So be packing ivith this Kifs, 
 
 Many other fuch Speeches pafs'd between them; but at laft Chichibio, 
 rather than incur his Miftrefs Bru?ietta's Difpleafure, cut off one of the 
 Crane's Legs from the Spit, and gave it her to eat. Soon after, when the 
 Fowl was ferved up to Table before Mejjer Currado, who had invited cer- 
 tain Strangers, his Friends, to fup with him, not a little wondering at what 
 he faw, called for his Cook Chichibio, and demanded what was become of 
 tlie Crane's other Leg ? The Venetian, who was naturally a Liar, immedi- 
 ately anfwered. Sir, Cranes have no more than one Leg to each Bird. Mef- 
 fer Cur r ado, growing very angry, replied, Haft thou the Impudence to tell 
 me, that a Crane has no more than one Leg? Do'ft think I never faw 
 a Crane before ? Chichibio however ftoutly perfifted in denying it, adding. 
 Believe me. Sir, I have told you nothing but the very Truth, and will, when 
 you pleafe, prove my Words by the Evidence of fuch Fowls that are living. 
 Mejjer Currado, in Refped: to the Strangers whom he had invited to Sup- 
 per, defifted from any farther Conteft ; only faying, fince thou affureft me, 
 that thou wilt give occular Demonftration of the Truth of what thou haft 
 affirmed, by (hewing me otherS' of the fame Fowls living (which indeed 
 L never faw, nor heard of before) I am content to wait for Proof thereof 
 till To-morrow Morning: But, take my Word for it, if I fhould find it 
 otherwife, exped: fuch a found Payment, as thy Knavery juftly deferves, 
 and fuch a Remembrance as thou wilt never forget as long as thy Life lafts. 
 The Conteft ended for that Night j and tho* Mejfer Currado did not break 
 his Reft about it, yet he was far from being fatisfied in his Mind ; and there- 
 fore rofe next Morning by Break of Day ; and huffing and puffing, haftily 
 called for his Horfes, and bid Chichibio mount one of them. They rode 
 on towards the River, where every Morning early were great Numbers of 
 
 Cranes; 
 
Part. I. He A K T of Conversation. ^j, 
 
 Cranes; and as they were riding along, he faid to his Man, Sirrah, we 
 (hall foon fee, whether you or I was the Liar laft Night. 
 
 Chichibio perceiving his Mailer's Anger was not yet appeafed, and that 
 now it concerned him to make good his Lie ; and yet being greatly at a' 
 Lofs which Way he (hould do it, rode after his Matter, fearfully trembling 
 all the Way he went. Kow gladly would he have made his Efcape ! 
 but that he found was impradicable ; but ftill he looked about him, now 
 on this Side, now on that, before and behind, to fee if he could fpy any 
 Cranes ftanding on both their Legs, a Sight which would have been very 
 ominous to him. But being come pretty near the River, he happened firft 
 to fee on the Banks, about a dozen Cranes, each ftanding upon one Leg, 
 as they commonly do when they fleep. Whereupon he (hewed them to 
 Mjjjer Citrrado j now. Sir, faid he, yourfelf may fee, whether I told you 
 true laft Night, or not j I am fure a Crane has no more than one Thigh 
 and one Leg, as all thofe we fee yonder can bear fufticient Witnefs ; and 
 I have made good my Promife. 
 
 Meffer Currado looking at the Cranes, immediately apprehended his 
 Cook's Knavery, and therefore anfwered ; Stay a little, and I will foon con- 
 vince thee, Sirrah, that a Crane has two Thighs and two Legs. Then rid- 
 ing fomewhat nearer to them, cried out aloud, (hough, (hough ; upon which 
 they prefently fet down their other Legs, and, after they had made fome 
 Paces againft the Wind, took Wing and flew away. And then going to 
 ChichibiOy faid, What fay you now, you lying Rafcal ? Has a Crane two 
 Legs or no ? Chichibio was almoft at his Wits-end, and could not deviie 
 what Anfwer to make ; but a fu aden Thought coming into his He ad, 
 he thus replied j Sir, I perceive you are in the Right ;' and had you done 
 as much laft Night, and cried (hough, as you now did j without Doubt the 
 Crane would have fet down the other Leg, as thefe here did ; but had (he 
 fled away, as thefe did, you would certainly have loft your Supper. 
 
 This fudden and unexpected Anfwer, made by fuch a thick-headed 
 Numfcal, and fo feafonably for his own Safety, fo pleafed Meffer Currado^ 
 that he burft into a hearty Laughter, and forgetting his Refentment, faid, 
 Chichibio^ thou haft handfomly brought thy felf cflF, and to my Satisfadion; 
 but I advi(e thee to play me no more fuch Pranks again; Thus Chichibio^ 
 by his fudden and jocofe Anfwer, efcaped a found Beating, which, , other-* ' 
 wife, he muft have fuffered from his Mafter's Hands. 
 
 Guazzo. Your merry lying Story brings to my Mind another, which hap-, 
 pened at a certain Prince's Court. His Highnefs's Son, a Youth of about 
 twelve Years of Age, . of excellent Parts and noble Behaviour ; but had one 
 childi(h Fault, which neither Admonition, Reproof, nor Threatning, could 
 prevail on him to leave. This was, he was fo negligent, as always to ^o 
 
 with 
 
yS T'h A K T of Conversation. Part. I, 
 
 , with a fniveird Nofe, and never took any Care to keep it clean. While his 
 Governor was taking all the Pains imaginable to cure him of it, comes to 
 the Youth to beg an Alms, a poor old Man, wl)ofe Nofe, by fome Infirmity, 
 was become prodigioufly large, deformed, full of Pimples, and carbuncled in a 
 monftrous Manner. The Youth was moved with Surprize and Compaffion 
 at the Sight of it ; which his Governor obferving, told him, that he had 
 known that poor Man a long Time, and remember'd he had feen him 
 formerly with a little Nofe, of a proper Size, and Sound ; but through 
 Negligence never cleaning it from the Snivel and Filth, was the Reafon 
 of its being in that Condition he now faw it. Thefe Words made fuch 
 an Imprcffion on the Youth, that he immediately began to fpit, and blow 
 and wipe his Nofe, and never afterwards needed to be put in Mind of it. 
 This Lie therefore was of Advantage to the Prince, and commendable in 
 the Governor. 
 
 Annibal. It is very true ; and as fuch Liars deferve Applaufe, fo the others 
 are greatly blamable, and to be regiftered amongft thofe who are neither to 
 bs defired nor avoided. Befides thefe, there are certain curious Inquifitors 
 who ought to be difcountenanced ; they are ever troubling you with the 
 Word Wherefore^ when they want to pry too far into other Men's Affairs ; 
 a Fault greater than many fuppofe it : For you will feldom meet with an 
 inquifitive Perfon, but he is malicious, talkative, and a Tale-bearer from one 
 to another ; and therefore he is defervedly ftigmatized by the Poet for a 
 Medlar in Things that don't concern him. 
 
 Guazzo. I think I have read of one, who carrying a Prefent under his 
 Cloak, being afked what he had there, anfwered, Don t you fee I keep it 
 covered, on Purpofe that you might not know what it is? 
 
 Annibal. An Inftance of the fame Kind was King Antigonus, who paf- 
 fing through his Army, entered the Tent of Antagoras the Poet, and find- 
 ing him bufied in ftewing certain Fifh, faid to him. Do you think Homer 
 employed himfelf in ftewing Fifl) while he was writing the ABions of Aga- 
 memnon? To whom the Poet reply'd. And do you think /to Agamemnon, 
 when he had fome great Enterprize in Hand, was curious to know, whether 
 there was any Fijh fodden in his Camp f But if Curiofity in worldly Con- 
 cerns is difagreeable, it is deteftable in Matters of Religion j and therefore 
 we are admonilhed, not to feek to know Things that are above our Know- 
 ledge. 
 
 Again; As the curious Enquirer is neither to be defired nor abfolutely 
 fliunned, in the fame Manner are we to treat the Ambitious. 
 
 Guazzo, Your Opinion then, if I judge rightly, is, that the Efife<5ts of 
 Ambition are evil. 
 
 Atmibal Moft certainly. 
 
 Guazzo. 
 
Part. I. I'he A 1^ T of Conversation. yg 
 
 Guazzo. Now, T can*t fee which Way it produces any Thing but Good : 
 For it wakens the drowfy Spirits, roufes from Slothfubiefs, dilpels Fearfiil- 
 tiefs, ftirsup the Mind to noble Undertakings, excites to generous Enter- 
 prizes, and exalts thofe that obey its Dilates, to the higheft Degrees of 
 Dignity and Honour. 
 jl^ Annibal, So long as a Man keeps within the Bounds you have defcribed, 
 ^ he ought not to be termed ambitious, but rather couragious \ beeaufe thofe 
 EfKids of it are Works meritorious and virtuous ; which cannot be faid of 
 thofe which proceed naturally from Ambition, which wholly deprive thefe 
 who follow it of Reft, as their Defires are boundlefs; it fills them with anxi- 
 ous Cares, blinds their Underftandings, raifes them aloft, only to throw 
 them down headlong, break their Necks, and bring them to Deftrudtion. 
 And therefore it is faid, Lucifer by his Pride and Ambition loft Heaven,' 
 being more defirous to command than obey. And it is faid by another,^ 
 That Ambition is the Crofs and Torment of the Ambitious. And therefore' 
 when I faid Ambition was the Caufe of many Mifchiefs, I had not in View 
 thofe Men, who, confcious of their own Worth, afpire after Atchievments 
 aiid Honours, which all naturally covet ; for Honour is the Reward of 
 Virtue, and a Divine Gift : But I mean thofe ambitious Perfons, who, 
 without taking any Pains, without any of the Qualities of a Noble Mind, 
 and without any Foundation in Merit, challenge a Superiority in all Com- 
 panies, and pl.ice thcmfelves above all Mankind. . 
 
 Guazzo, Such, indeed, are not to be borne with; and I know fome of 
 them, whoj at their entring at the Door, or at fitting down at Table, eagerly 
 pufli for the chief Pkce, and are mightily chagrin'd if another is prepoflefled 
 of that filly Pre-erninsnce, not confidering, that Place neither adds to, nor 
 diminifhes from real Merit. ' ' '-^'-t:'. 
 
 Annibal. Thefe Gcnlemen, no doubt perceive, that but little Refped: is 
 fhewn them, and perhaps arc confcious that they have little or no Title to 
 a higher Pl.^.ce than would be allotted them. But this is true Glory, and 
 a Sign of unqueftionable Mcrir, when thnt Honour is given to one without 
 ftriving for it; for it is moft certain, that he who feems the leaft ambitious, 
 and ranks hlmfelf below others, is moft efteemed, and is judged a Man of 
 the beft F.ducation. 
 
 But this Va?iity falls chiefly among the Women, and often occafions good 
 Diverfion •, for none of them being willing to yield, but every one ready to 
 ^ claim Precedency, they get into the fiift Places, as it were, by Force. And 
 ^ it is merry enough to hear them tell one another. My Hufband is a Do6lor j 
 mine, fays another, is a Gentleman; I, fays a third, am defcended from the 
 Trojans ; a fourth boafts of her Dowry and Jewels, and brags flie is able to 
 buy all the reft out of Houfe and Plome. And thus they treat one another ; 
 
 and 
 
$0 ^^^ A R T o/* Conversation. Part. I. 
 
 and if their Hufbands fail to concern themfelves in thefe Quarrels, they lead 
 but an ill Life. 
 
 Guazzo, But what thinli you of the Ambition of thofe Men, who arc 
 never eafy, nor in Countenance, unbfs they have a long Train of Servants 
 at their Heels? And iuch is their Folly, (their Humour I {hould fay) that 
 if one of their Livery is wanting, they will not ftir out of their Doors. 
 ' Annibal. This Sort of Ambition is common to AfTes, which are fo fullen 
 that they care net to travel unlefs they have fome to fellow them. Of the 
 Number of the Ambitious are the Haughty and Proud, whofe Company is 
 particularly diftafteful and even unnatural ; for Nature delights in Huma- 
 nity and Courtefy. And I humbly conceive, fuch People may be refembled 
 to Tyrants, who care not who hates them, if they are but feared. And 
 therefore they think it would diminiih their Dignity to humble themfelvesj 
 and fancy, that if they are fociable, and put themfelves on a Level with 
 every Man, their Perfons would grow into Contempt, and their Honour 
 fullied. But tho* thefe Fellows look big, and are puiFed up with Pride, yet 
 be afTured, that their Hearts are filled more with Wind than Worth. 
 
 Guazzo. How thefe vain-glorious Fellows are hated of Frenchmen! 
 which, probably, is the true Reafon that they cannot brook the Spaniards^ 
 who are charaderiz'd for being proud and lofty, efpecially by thofe who 
 don't know them thoroughly. This I fay, becaufe I have been in Company 
 with fome of them, who, in Appearance, have feemed very lofty, and yet 
 were really far from it. 
 
 ■..^jlfinibal. And perhaps the Spaniards have as an indifferent Opinion of 
 the Fre72chmen for their eafy Acquaintance and fudden Familiarity. But in 
 my Judgment, between thefe two Extremes, we the Italians keep the due 
 Mean ; in moft of our Countrymen we fee a happy Mixture, a courteous 
 Behaviour joined with Gravity, and a grave Deportment made amiable by 
 Affability ; but thofe whom I call proud and high-minded, offend as well 
 in their Carriage as their Adions, always fland upon Pundilios, defpife every 
 Body, and expedt Homage fi'om every Man. We muft not look to con-, 
 verfe familiarly with them, but fhew them the moft humble Refped, and 
 offer Incenfe to them, as it were upon a confecrated Altar j and therefore we 
 need not wonder that they are the Objedts of a general Odium. A fatyrical 
 Writer, fpeaking of this Sort of Men, jocofely fays, I'hat that is unpleafant 
 to the T'ajie which fmells of Smoak, But why do I fay they are odious to 
 Men ? God himfelf declares, that he refifts the Proud, and Jhews Mercy to 
 the Meek and Humble in Heart, 
 
 Guazzo, To fuch Men, that Saying of the Poet may be very juftly 
 applied, 
 
 Mofl low does he fall. 
 
 Who would climb above all, AnnibaL 
 
Part. I. ^^^ ART o/'Conversation. 8i 
 
 Annibal. Our Difcourfe would be drawn out into too great and unneceffary 
 a Length (hould we undertake to defcribe every Species of Lies and Liars j 
 and therefore I think we may here have done with this Point. 
 
 Guazzo. I am not yet entirely fatisfied ; for I think it is your Opinion, 
 that we Ihould Ihun only the Infamous, and the notorioufly Vile, and tole- 
 rate the bad Sort that we have been talking of; whereby I conceive we 
 leave Things too much undetermined with Refped: to Converfation. 
 
 Annibal. I might very well anfwer, according to the Rules of the Civi- 
 lians that we ought to confine Things that are evil, and give Liberty for 
 Things commendable, of which Number Converfation is fuppofed to be 
 one • which vou may obferve, as I have handled the Matter, is rather to be 
 reftrained than left at large. For tho' I have allowed you to tolerate, that 
 is neither to feek nor Ihun thofe whom I have above defcribed, who are 
 indeed numberlefs ; yet you will pleafe to take Notice, that I did not leave 
 you at Liberty to feek or defire the Society of any but the Good, who 
 really are but few. And whoever will obferve this Rule, may indeed keep 
 Company with many by Chance, but with few by Choice: And tho' you, 
 by the neceffary Call of your Affairs, or by Accident, be obliged to deal 
 with many Sorts of People, yet it would pleafe you much better, if you 
 might chufe for yourfelf ; becaufe you would then make only one or two 
 your Companions, fuch as you could afFecit for the excellent Endowments 
 you know them poffeiTed of. From all which I conclude, that the Com- 
 pany we accidentally fall into, confifls of many Perfons ; but that the Com- 
 pany which we voluntarily chufe, and which we ought to covet, are but 
 
 Guazzo. For one Doubt which you have cleared me of, leven have rifen 
 in its Place, ; according to that Saying, At every Step, fleps in another 
 ^hou^ht. Now pray tell me, if a common Harlot, or Bawd, or other 
 Perfon of ill Fame, fhould in the open Street, or other public Place, offer to 
 talk with me, mufl I run away from fuch a Perfon, as I would from one 
 excommunicated, or that had the Plague ? 
 
 Annibal. It would not be proper for you, as a private Perfon, to converfe 
 with fuch an one, yet for a Magiflrate it would not be amifs. 
 
 Guazzo, He who gives Ear to fuch a Perfon, does not fly from him ; 
 which contradifts your firft Rule, and he who flies not from him, equally 
 regards both the Intolerable and the Tolerable ; which likewife invalidates 
 
 your Diftindion. 
 
 Annibal. If a Harlot, a Ruffian, or other infamous Perfon, fhould go to 
 the Duke your Matter, to crave Juftice, or with fome other juflifiable Re- 
 queft, would he drive him out of his Prefence .? 
 
 Guazzo, No. ^ ., , 
 
 L Annibai* 
 
Sa The A. R T of Conversation. Part, h 
 
 Amihal But fuppofe he (hould prefume to talk familiarly with him, 
 would he not order him to be turned out of Doors ? 
 
 Guazzo. No doubt but he would. 
 
 AnnibaL By this Diverfity then you may judge, that the Intolerable is 
 fometimes tolerable ; not in Regard of himfelf, but of the Occafion that 
 brings him into Company. 
 
 Guazzo, I underftand you ; but yet there are other Doubts that arife in 
 rny Mind ; for among the Tolerable we have named, there is a vaft Dif- 
 ference in their Imperfedions. For the Fault of a vain-glorious Boafler, 
 and a contentious Thwarter, is far lefs than that of a pernicious Flatterer, 
 or a malicious Defamer ; and yet you put them all under the fame Predica- 
 ment. Befides, I think it impoffible, that he who is guilty of either of thefe 
 Faults, ftiould incline rather to Good than 111 j becaufe any one of them is 
 enough to obfcure and deface all the other good Qualities he may be pof- 
 feffed of And therefore my Judgment is, that they belong wholly to the 
 Intolerable* 
 
 Annibal. We have, you may remember, already concluded, that wc 
 ought to admit into Converfation all thofe who have not a Mark of Noto- 
 riety infcribed on their Foreheads, who are notpublickly knoWn for infamous, 
 and who are not excluded from honeft and reputable Company, notwith- 
 ftanding they may be fprinkled with fome Imperfections. But that I may 
 entirely fatisfy your Scruples, give me Leave to afk you, if, at the Court of 
 France^ you did not know Men of divers Nations ? 
 
 Guazzo. I knew there, befides Frenchmen^ many Spaniards, Fnglijhmen^ 
 Flemings^ Almagniy Scots^ and Italians. 
 
 Annibal. With which of thefe w-as you moft willingly converfant ? 
 
 Guazzo. You may eafily imagine that I chofe the Company of the 
 Italians. 
 
 Annibal. Bat which of the Italians'^ 
 
 Guazzo. The Lombards. 
 
 Annibal. And amongft the Lombards, which of them did you make 
 Choice of? 
 
 Guazzo. Thofe of my own Country. 
 
 Annibal. And of thofe, whom liked you befl ? 
 
 Guazzo. Such as I knew were moft agreeable to my own Temper j for 
 as the Saying is. Like will to its Like. 
 
 Annibal. It is very true ; nor is it lefs fo, that we naturally abhor fuch 
 Things as are not confonant in Nature. Hence it comes, that one who is 
 merrily difpofed, cannot bear the Company of him that is of a heavy 
 Heart. One that is dull of Apprehenfion, likes not him that has a fharp 
 Wit ; and on the other Hand, the Merry alTociate with the Merry, the 
 
 Sad. 
 
Part. I. 71&^ A R T o/* Conversation. 8^ 
 
 Sad with the Sad. And therefore we are to confider that Nature has en- 
 dowed every Man with two different Properties ; the one is common to 
 all Men, and is that excellent Faculty of Reafon, which diftinguifhes him 
 from the brute Beails j the other is peculiar to every Man, and is that Di- 
 verfity which is apparent in the Features of the Face, the Geftures of the 
 Body, and the Faculties of the Mind ; each of which has a Tendency 
 both to Good and III. Thus you fee one offends by Arrogance, another by 
 Obftinacy, a third by Mifreports, a fourth by Flattery, a fifth by Covetoul- 
 jnefs, a fixth by vain-glorious Boafting; neither is there any Man without 
 fome Fault or Imperfedtion, which in a greater or lefs Degree, we find in ' 
 ourfelves. But as neither Friends nor Parents are in all Points agreeable to our 
 Difpofition and Temper, we muft refolve to bear with the Imperfections of 
 others ; agreeable to that Saying, We mufi take a Friend with all his Faults. 
 And fince' good and virtuous Men, fuch as our Hearts could delight in, are 
 very fcarce to be found, we ought not to rejed the Company of any Perfon, 
 who difcovers any Signs of Virtue or Goodnefs. If we would render our- 
 felves acceptable in Company, we muft lay afide our own natural Habits and 
 Difpofitions, and afiume thofe of others, and imitate them as far as Reafon. 
 will permit. And where we meet with Honefty and Virtue, we ought to 
 join cordially with thole that own them. But with RefptLrd to the Diver- 
 fity of Perfons with whom we muft generally converfe, we (hould vary our- 
 felves, according to that old Saying, T'he Heart wholly unlike ^ and the Face 
 altogether like to the People. And he who cannot fubmit himfelf to do this, 
 ought, with the Snail in the Fable, to pray heartily, that to avoid bad Neigh- 
 bours and ill Company, he may be enabled to carry his Houfe about with 
 him. Neither ought any Man to perfwade himfelf that he is without Fault ; 
 for fure I am, that was I to refufc the Company of a cavilling contentious 
 Fellow, he would refule mine, and probably, for fome greater Imperfedtion. 
 And therefore, without pafiing too fevere a Cenfure on one Fault, I think 
 we ought to admit the Company of all thole, who, in other Parts of their ' 
 Condudt and Adtions, are unexceptionable. Nay, it is fometimes conveni- 
 ent to wink at and overlook fome Faults, and even to exprefs our Approba- 
 tion of them. 
 
 And now I am upon this Head, give me Leave to relate to you a certain 
 Tranfadlion of the Duke of Nevers. He once gave an Entertainment in 
 this City, and committed the Charge of inviting the Ladies, to a young 
 Spark who was notorious for his Vices and Debaucheries. This was Mat- 
 ter of Surprize to the Citizens, fince his Highnefs muft certainly be ac- 
 quainted with the Character of this young Fellow ; and therefore when the 
 Company was met, the Ladies diverting themfelves at a certain Play, called 
 ^ejiions and Commands, by the Privileges of which, they took the Liberty 
 
 L 2 to 
 
g^ 7he hKT o/* Conversation. Part. I 
 
 to enjoin one of them to demand of the Duke, Why, fince there were fo 
 many young Gentlemen of unblemifhed Charader in the City, he fhould 
 caufe the Ladies to be invited by a Perfon who was known for a Debauchee ? 
 To whom the Duke anfwered, ^hat he was fure the Good and He jhould be 
 always perfectly agreed; and therefore he thought it necejjary by fome Me am 
 to win the Good-will of the Bad. 
 
 Guazzo. I underfland you ; he meant to imitate him, who lighted his 
 Candle before the Image of the Devil. But, in my Judgment, to favour the 
 111, is to offend the Good ; and I am furprized that a Prince of his nice 
 Difcernment, fhould make fo indifcreet a Choice. But I fuppofe he did it 
 with this View, that, knowing his Stay there would be but fhort, he en- 
 deavoured by all Means, that every one fhould think well of him after his 
 Departure ; and, like the Sun, would fpread the Beams of his Bounty on 
 all Sorts of Perfons. Bat you may depend upon it, he would" not have 
 made fuch a Choice in his own Country j where he is not to learn how to 
 diftinguilh the Qualities of his Subjects j to exalt the Good, and humble 
 the Bad. 
 
 Annibal. This is certainly very juft and requifite ; but I don't think he 
 had any fuch Meaning as you fpeak of. For wife Men, of a dilcerning 
 Judgment, are very little follicitous to gain the Love of the 111; and know,, 
 that to have the Efteem of fuch, is the Way to lofe the Affedtions of the 
 Good. 
 
 Guazzo. Now, lam verily perfwaded, that all Men of Underflanding, 
 are very afliduous to get the Good-will even of the mofl Wicked. And, 
 for my own Part, I would not willingly have the Ill-will of any Man, ei- 
 ther good or bad. And it is my earneft Prayer to the Almighty, that he 
 would grant me (o much Prudence, as to give perfed Satisfadion to all 
 Sorts of Perfons. 
 
 Annibal. You would then have a Privilege above all other Men. But 
 remember the old Proverb, Hhat Jove himfelf cannot pleafe all. I never 
 yet knew that Man fo good and virtuous, who was not fubjedt to the Slan- 
 ders and Malevolence of one or other; and I will pofitively affirm, that 
 vour not regarding what is reported of you abroad, and your Inditference 
 to pleafe any Body, will bring upon you the Imputation of Pride and Ar- 
 rogance. And then again ; if you fancy you are able to flop every one's 
 Mouth, this will make you fo very fcrupulous and follicitous, that you will 
 never get rid of your Sicknefs. Your only Way is, to content the Good, . 
 and be wholly regardlefs of what the Wicked fay or think of you ; for it 
 is not in their Power to injure Virtue and Innocence. Thefe are the Senti- 
 ments of the Divine Philofopher, who directs us, to give ourfelves no Trou- 
 ' ble 
 
Part. I. "He ART of Conversation'.'^^ S^S 
 
 ble about any Thing that the Multitude reports of us; and only to regard 
 that which is faid by wife and prudent Men. ; 
 
 Giiazzo. Don't you obferve, when we are vifited by a Stranger, how 
 careful we are, that his Servants be well ufed ? And why, but for Fear they 
 fliould make. an ill Report of us afterwards? Whereas we are well affured - 
 their Mafters will be perfedly fatisfied with the Entertainnient we give ^ 
 them. 
 
 Annibal. Servants are naturally Blabs and full of Tongue; and therefore 
 our ufing them well, proceeds rather from a Defire that they will extol our 
 Generolity, than from an Appreheniion that they will cenfure our Cove- 
 toufnefs. Befides, our Civility and Curtefy cannot appear fo well to Ad- 
 vantage, nor, indeed, be fo grateful to the Head, if not extended to the 
 Members. You know too, that there are fome Mafters of that Temper, 
 that they had rather fee their Servants well provided for, and handfomly 
 treated, than themfelves ; and therefore all the good Cheer beftowed upon 
 them, is in pure Refped to their Mafters. But be that as it will, this is 
 moft certain, that we ought to do well for the Love of Virtue, not for Fear 
 of evil Report. 
 
 GuazzQ. There are fome who do well, neither for the Love of Virtue, . 
 nor the Fear of Infamy, but merely out of Bravery : Juft as at Markets 
 and Fairs, fome will make Prefents to Gentlewomen of Fairings, tho* they 
 can but ill afford it, and their own Families muft perhaps pinch for it, and 
 their poor Servants be kept out of their Wages. 
 
 Annibal. Such Liberality is like the Wick of a Candle which blazes 
 a while, and waftes itfelf to nothing ; and their Glory lafts no longer than the 
 Fair. They may likewife be compared to certain fmall Infers called Rphe^ 
 meres, that breed on the Banks of the River Hypan in Scythia, whofe Life 
 lafts no longer than one Day. And one would think that thefe Men 
 value not their Credit at Home, if they can but maintain it Abroad ; not 
 coniidering, that when a ftinking Breath proceeds from the Stomach, it 
 iignifies but little to fweeten the Mouth with Something that has a pleafant 
 •Flavour; for the ill Smell will at length get uppermoft ; and it is impoflible, . 
 long to prevent the Tang of the VelTel from being tafted. And therefore 
 this Sort of Gentry ought to think themfelves well ufed, if we rank them 
 among the Tolerable. 
 
 But, Sir, my Attention has been fo faftened to your entertaining Dif- 
 courfes, that I have let fome Part of that Time flip away, which I ought to • 
 have employed in vifiting my Patients. Since then it is evident, that Con- 
 verfation is profitable and necefTary ; that Men of a bad Life are to be 
 ftiunned ; that thofe who lean rather to Good than Evil, are to be tolerated ; 
 and that the Good and Virtuous are only to be defired ; I will, for thi^ 
 
 Time, , 
 
g6 ^e A R T o/" Co N V E rs'a T I o n.' Part. I. 
 
 Time, take my Leave of youj but promife, to return To-morrow, and, 
 if you pleafe, difcourfe another Hour concerning that civil and laudable 
 Manner of Converfation, w^hich we have been now fetling and eftablifliing. 
 Guazzo. Your Return will be much more grateful to me than your 
 Departure; and I aiTure you that the Interval, however (hort, will be very 
 tedious. Go in God's Name ; and return as foon as it will fuit your Con- 
 venience ; and the fooner, the more to my Satisfadlion, 
 . AnnibaL The Satisfa(ftion will be, as our Love is, mutual. Farcwel. 
 
 PART 
 
[87] 
 
 PART. II. 
 
 In this fecond Conference the Manner of Converfation, and 
 the Rules to be obferved by all Perfbns, Abroad, in Com- 
 pany, are debated ; and Dirediions given for a proper Be- 
 haviour between Young and Old^ Princes and private Per- 
 fons, Noblemen and Gentlemen, Scholars and Mechanics, 
 Natives and Foreigners, Learned and Illiterate, Religious 
 and Secular, Men and Women. 
 
 Guazzo. Tk M Y dear Friend, I cannot fufficiently exprefs to you the 
 J^^l tedious and irkfome Uneafinefs your Abfence has given 
 ■^ me ; and how earneftly I longed for the Happinefs of 
 
 your Return, and with that the Renewal of our profitable and pleafant 
 Difcourfes. For methinks I now enjoy the Company of an excellent Phi- 
 lofopher, who will caft his golden Net into the deep Sea of Moral Philo- 
 fophy, and inclofe, in a fmall Compafs, all thofe divine Precepts which are 
 the infallible Rules of a well ordered Life. 
 
 Annibal. If you exped: fuch Things from me, you will find yourfelf as 
 much deceived, as the Countryman, who waited to fee when the River 
 would finifh its Courfe, that he might walk over. I neither can, nor ought, 
 in thefe Difcourfes, to follow the Steps of the antient Philofophers ; for 
 altho' their Reafons are the fame, at this Day, as they were a thoufand Years 
 ago ; yet neither the Times, the Men, nor the Manners are the fame. 
 I deny not but there have been amongfl. us, wickedly introduced, many 
 cormpt Cuftoms, repugnant to the Laws of Philofophy, and by Length 
 of Time have taken fo deep a Root, that it is impofiible to exterminate 
 them. And, indeed, the World is now come to that pais, that every Thing 
 is accounted lawful, that pleafes. And therefore, (hould I endeavour to re- 
 form the Abufes of the World, by Reafon and Precepts, or by fuch Means 
 attempt to reduce People to the antient Standard of Virtue, my Labour 
 would be fruitlefs, and myfelf laughed at for my Pains. As for Example ; 
 
 the 
 
88 ^he ART 5/* Conversation. Part. li- 
 
 the Cuftoms of thefe Times will not bear that Prohibition, that Man 
 fhould not marry before he is thirty fix Years of Age j nor a Maid before 
 {he was eighteen. Again ; when, to fulfil God's Commandments, a Man 
 and a Woman are joined together in the Bonds of Marriage, they cannot 
 be feparated, or divorced upon every flight Occafion, as was the Ufage in 
 former Times, even by the Confent of the Philofophers; who, if they were 
 now living, would retradt many Things in their Writings, and conform to 
 modern Cuftoms. For thefe Reafons we mufl deviate from the Path of 
 the Antients, and tread the Way which is now beaten. And therefore 
 you are not to wonder, nor think me inexcufable, if in this Conference 
 ■upon Chil Converfatio?i, I treat of Matters, which, I apprehend, are adapted 
 to theprefent Time, rather than of Things written in Books, and pradtifed 
 by many Ages pa ft ; and if I fpeak rather like a mere Citizen, than a Phi- 
 lofopher, without any Regard to thofe Praifes or Honours you are pleafed 
 to heap upon me, fuch as I neither will, nor ought to accept, being wholly 
 unworthy of . them. 
 
 Giiazzo. The Humility you are pleafed to fhew, does but exalt you the 
 higher ; yet thus much I will venture to affirm, that you are iinjuft to your 
 own Merit, in debafing yourfelf below what you really are. Your great 
 Attainments in Learning make it evident, that if Iwasfo little inferior to 
 you in good Literature, as I know myfelf a great deal, I fhould exalt my- 
 ielf much more than you do. 
 
 Annihal. If you really was fo much inferior to me, as I know you are 
 my Superior, you would be guilty of a greater Fault than me, in attributing 
 fo much to yourfelf. For, confidering I have no Right to thefe Encomi- 
 ums you have given me, you would run into Arrogance and Vain-glory. 
 
 Guazzo. But according to my Apprehenfion, by lefTening yourfelf more 
 than you ought, you offend, by fhewing a Meannefs of Spirit, and a Sort 
 of Difiimulation, more like a Courtier than a Philofopher. I imagine you 
 will not commend thofe, who, tho' they are Men of Senfe, yet feem to 
 undervalue it 5 and tho' they are well known and diftinguifhed for their 
 Worth, yet endeavour to debafe their own Merit, by bearing falfe Witnefs 
 againft themfelves. 
 
 Annihal. Why, truly, I cannot but blame them ; for to difpraife one's 
 felf too much, (hews either fome fecret Ambition, or fome egregious Bafe- 
 nefs of Mind. Nor are thofe, in my Opinion, lefs worthy Reprehenfion, 
 who, on the contrary, exalting themfelves too much, Uuch^ as they fay, the 
 Firmament with their Finger. But, in the prefent Cafe, with Reipedt to 
 myfelf, I have examined my Strength, and know I have not fwcrved one 
 Jot from the Truth. 
 
 Guazzo, 
 
Part. II. ^^e A R T of Conversation. 89 
 
 Guazzo. Since we are fallen into this Way of talking, tell me, I befeech 
 you, if you can lay down any certain Rule, whereby a Man may govern 
 and keep himfelf in the middle Way, fo that he neither fuffers himfclf to 
 be hoifted into the Air, like a Ball full of Wind, neither to fall flat to the 
 Ground like a breathlefs Carcafs. 
 
 Amibal To comply then with the Advice of Dedalus^ to fleer the Mid- 
 way, you muft fearch out the Caufe of the faulty Extremes; which being 
 known, you will foon have the Remedy you want. Thefe Faults grow gene- 
 rally out of Solitude, and for Want of Experience in the Affairs of the World. 
 Hence it proceeds, that a mean Soul has a Diftrufl of its own Anions, and 
 fears the Judgment of other Men. On the contrary, in a noble Mind, 
 there rifes too great a Prefumption, which tranfports him into an over-ween- 
 ing Opinion of himfelf, and an indifferent one of others. And therefore if 
 thefe Sort of People would frequent the Company of thofe that are wife 
 and learned, no Doubt but the Actions of others would ferve, to one of 
 them as a Spur, and to the other as a Bridle. 
 
 Guazzo. Doubtlefs there are fome who render themfelves obnoxious both 
 to Blame and Ridicule, who fuffer thofe excellent Parts, with which Na- 
 ture has furnifhed them, to lie buried in their cold and timorous Hearts, 
 as Stones are under the Water. And I could name fome Perfons of great 
 Eloquence, who, being to fpeak in Public, of a fudden become quite fpecch- 
 lefs. Others, in the like Cafe, I have feen ready to fall into a Swoon. Such 
 Men I judge very unfortunate, in that their befl Qualities are in a INIanner 
 ufelefs to them, at a Time when they mofl want their AfTiftance j and 
 indeed, better it were, in fome Refpedls, they were quite without them. 
 
 Annibal, It cannot be denied, but that thefe Men are very unfortunate : 
 But let us now confider the Arrogance of thofe, who, being full of Pre- 
 fumption and Self-love, are blind to their own Imperfections, nor regard 
 what Opinion the World has of them : Which is a fure Sign not only of 
 the mofl infolent Arrogance, but alfo of the mofl fenfelefs Brutifhnefs, from 
 whence proceed many Inconveniencies ; according to that Saying, 
 
 Doubtlefs that Ignorance is worjly 
 Which is with Jancied Wifdom cur ft, 
 
 Guazzo. The Fault of defiring to be thought wife, I think, is but fmall ; 
 but the worfl of it is, we perfwade ourfelves that we are fb. 
 
 Annibal. That Obfervation is therefore jufl, T^at it is the eafiefi Thing in 
 the World for a Man to deceive himfelf. In the Life of Mfop we are told, 
 that a Gentleman going into a Market where three Slaves flood for Sale, 
 ft Grammarian^ a Mujician^ and the third Mfop himfelf, he afked the iirfl, 
 
 M what 
 
90 ^e ART of Conversaton. Part. il. 
 
 what he could do ? The Grammarian replied, Every Turing. The Mi^ici- 
 ans Anfwer was the fame. Mfop being afked the f me Queftion, replied, 
 'Nothing at all. How To, faid the Gentleman ? Becaufe, faid ^fop, tbefe 
 two here being able to do all Things, have left Nothing for me. Hence it ap- 
 pears, that thofe who make the leaft Pretenfions, have generally the heft 
 Abilities ; and that thofe who pretend to know all Things, are commonly 
 the moft ignorant. 
 
 Since then it is manifeft, that for Want of Knowledge and Experience 
 (which are attained by Convcrfation) in the natural Tempers, Humours, 
 and Pradlices of other Men, , we offend, either by Arrogance or Diftruft, it 
 follows, that the Method you feek to avoid thefe Extremes, and purfue the 
 Mean, is Civil Converfation\ zv^A that in particular which is pradtifed. 
 Abroad, among a Diverlity of Perfons, and which I propofe for the Subjed: 
 of this JDay's Conference. 
 
 Guazzo. I did not think, confidering the Matters we have been talking 
 of, you had brought us fo near to the Topics we are this Day to treat of. 
 But before you begin this Difcourfe, I fhould be glad to know, whether you 
 intend to propofe one certain Form and Manner of Convcrfation, which 
 fiiould be ufed indifferently by all; or at leaft defcribe fome particular Sorts, 
 to be diverfified according to the Difference of Perfons. 
 
 Annibal. I muft remind you of what I faid Yefterday, namely, that 
 I defign to fpeak particularly to every one of them. For if, in Convcrfa- 
 tion, we (hould behave in the fame Manner to all Sorts of Perfons, our 
 Debate would foon be at an End. 'Tis true, there are fome general Rules, 
 which every one ought to obierve indifferently towards all Sorts of Perfons, 
 of which I (hall fay fomething; but I principally intend to confider thofe 
 Means which we ought to pradife, in regulating our Condudt in Company, 
 according- to the Diverfity of Perfons we may converfe with. From whence 
 .we (hall learn, that it is not fo eafy a Matter to find one Manner of Enter- 
 tainment that (hall fuit every Body ; as it is to find a Fafliion for a Saddle to 
 fit anv Horfe. We fhall likewife perceive, that as a Man of Judgment, 
 fuppofing yourfelf, writes not in the fame Stile and Language to his Superi- 
 ors, Equals, and Inferiors; fo, in Convcrfation, we fhould adt with the 
 fame Prudence, by diftinguifhing properly between Caufes and Parties 
 where they are not equal. 
 
 Guazzo. If then Civil Convcrfation ought to vary according to the Di- 
 verfity of Perfons, I am afraid that the Rules which you are about to lay; 
 down will be long and difficult ; becaufe we are obliged by divers Accidents, 
 to converfe with various Sorts of Perfons, differing in Sex, Age, Degree, 
 Conditions and Country. 
 
 Annibalm 
 
Part. II. 7he ART of Conversation. 91 
 
 Annibal. In an Organ you fee a vaft Variety of Pipes, each of which 
 gives a different Sound, yet are all fo proportioned, as to make one com- 
 plete Body ; fo, altho' there be divers Kinds of Entertainment and Conver- 
 lation, yet, in the End, we (hall perceive that they agree fo well, that they 
 feem biit one, and perhaps more eafily than we imagine. And therefore, 
 that we may proceed methodically, we will divide Converfation into two 
 Parts. The tirfl is public, or that which we have Abroad with Strangers^ 
 and private, or that which we have at Home in our own Houfes. But as 
 we can't difpatch both of them to Day, I think it will fuffice, for the pre- 
 fent, to diicourfe only of public Converfation, and referve the other till 
 To-morrow. 
 
 Guazzo. I (hould rather have thought you would have fpoken to the 
 latter firft ; becaufe, by Order of Nature, we begin Converfation at Home 
 with thofe of our own Family j after which, we go Abroad, and converfe 
 with others. 
 
 Annibal. When in our Yefterday's Difcourfe I propofed to treat of Con- 
 verfation, as well for the Health of the Mind as of the Body, I meant of 
 public Converfation, out of which efpecially the Fruits ana Excellencies 
 We have been fpeaking of, are gathered, and which are the principal Ob- 
 jed:s of our prefent Enquiry. Returning then to my main Piirpofe, I af- 
 fert, that by Means of Civil Converfation, a Man may not only cure him- 
 ielf of a cowardly Abjefbion, and a vain Prefijmption, but alfo acquire a 
 Knowledge of himfelf. For if you rightly confider the Matter, the Judg- 
 ment we have to know ourfelves, is not our own, but what we borrow of 
 others. For when wc are by divers Perfons admoniflied, blamed, reproved ; 
 or by fome fignificant Tokens advifed of our Faults, which we may com- 
 mit either in Word or Deed, we are at length brought to fubmit our Adti- 
 -OBS to the public Opinion, and come to acknov/ledge in ourfelves fome 
 Imperfedion, which we thereupon endeavour to corredl by the Judgment 
 of other Men. And tho* it be hard to find one who will tell us the plain 
 Truth ; yet there are none (at leaft in private Life) fo blinded to themfelves, 
 but if they are culpable in any Refpecft, they will, by frequenting the Com- 
 pany of others, either have Occalion offered of examining their, own 
 Condudt, and fo be able to find out their own Faults ; or elfe it may 
 happen, that Some-body, (hall, if not in the Way of Good-will, yet, ei- 
 ther by Mockery, Contempt, or Spite, or fome other Way, make them 
 fenfible of their Errors, And as thefe are, as it were, driven involuntarily 
 to amend their Manners, fo there are others of a more difcerning Judgment 
 and lefs* overfeen in themfelves, who, without waiting to be reprimanded by 
 others, are moved of their own proper Will, to weigh carefully the Sayings, 
 Actions, and Behaviour of others. And as they learn to corre<5t in them- 
 
 M 2 felve* 
 
■j^ 77j^ A R T o/* Conversation. Part. II. 
 
 felves what they think is reprovable in another, fo they endeavour to follow 
 and affimulate thofe Things which are commendable in others ; fo that by 
 Converfation they become Obfervers and Imitators of wife Men, and of 
 fuch as exhibit the be ft Examples for Pradice. In (hort, from the Judg- 
 ment of others, they form to themfeives Rules for doing, or leaving undone, 
 or altering or corre(fl:ing many Things to their own Advantage. But lince 
 we have already difcourfed at large, of the great Influence which univerfal 
 Opinions have in the Amendment of our Lives, I will no longer infift on 
 that Point J and fince we are alTurcd that our Judgments and the Know- 
 ledge of our felves, depend on the Judgment and Converfation of many, 
 I will now enter upon, what I propofed to fpeak to, the Manner of Con- 
 verfation Abroad ; wherein, for the Reafons we Yefterday alledged, I {hall 
 have a fpecial Regard to the common Benefit, but particularly thofe of a 
 flender Senfe, not defigning to make a thorough Examination of the moral 
 Virtues, which every one has not Capacity to comprehend j but onlyto illuf- 
 trate thofe Points that principally regard this Sort of Converfation. Neither 
 do I mean to foar too high j but endeavour to fatisfy in fome Meafure, 
 a Man of your Learning ; and for the reft, I fliall think I am fpeaking to 
 Perfons of weak Capacities, and therefore fliall prefent them with fuch 
 Things only as are not out of their Reach. 
 
 Guazzo. The more eafy and familiar your Difcourfes are, and the better 
 they are fitted to my Underftanding, the greater will be the Pleafure I {hall 
 take in them. 
 
 Annibal. It is your Modefty makes you fpeak In this Manner. Let us 
 now come to the general Points. I am perfwaded, that the Knowledge 
 and Contemplation of Nature is imperfedin Man, till improved by corref- 
 pondent Actions. And therefore if Converfation be necefTary to fpecula- 
 tive Students^ much more is itfb to thofe who have no Learning at all ; who, 
 that they may not remain in a perfect State of Nature, but in fome De- 
 gree be diftingaifhed from brute Beafts, they {hould try to learn tho{e 
 Things at the Mouth of others, which they have no Opportunity, by Study, 
 to attain unto. Like a certain People, of whom I have read, that they 
 drefs and nurfe thofe that are fick and infirm among them, in the open 
 Street, and are fo anxious for their Recovery, that they afk every Body that 
 pafles by, if they know any Remedies for their Difeafes : So the folitary 
 Man, who is really fick, and deftitute of that Knowledge which is attained 
 by the Proofs of other Mens Judgment, and therefore ftands in Need of 
 fome Remedy Abroad, and out of his Retirement. And tho' he may meet 
 with fome more fick than himfelf, and with others perhaps incurable, yet 
 he ought not to give over his Search, till he find fuch as are in Health to 
 comfort him, and Phyficians to heal him j flill having a Regard to that 
 
 Sentence 
 
Part. IL ^e A K T of Conversation. 93 
 
 Sentence of the wife Man ; Of the Wife thou wilt learn to become better ; 
 of Foohy thm wilt he taught Wifdom. 
 
 Guazzo. Tho' Men could not be induced to go Abroad and frequent Com- 
 pany, for the Reafons you have alledged, yet I fuppofe, there are other In- 
 citements which bring them into Converfation, and make them prefs, into 
 Places where they fee the greateft Crowds of People. For the eager 
 Deiire to keep and augment their Wealth, and to mend their Eftates, will 
 not fuffer them to fland idle with their Hands in their Pockets. Again ; 
 if you take a Walk in the Court of fome Prince, you will fee an infinite 
 Number of Courtiers aflembled together, to talk and confult of many 
 Matters, to hear News, or to enquire into the Particulars of the Death, and 
 Confifcation of the Goods of fome great Perfonagej or to crave fome Fa- 
 vour of the Prince, either Promotions, Penfions, Pardons, Exemption from 
 Imports, or fome Privilege for themfelves or their Friends j and before they 
 afk fuch Things, they proceed gradually and make Intereft with the Minif- 
 ters and other great Officers. You will likewife fee other clever Fellows 
 confpiring together, and plotting the Downfal of fome Favourite, thereby 
 to make Way for themfelves or their Minions. And if this is not enough ^• 
 to inform you of the Advantage and Pleafure of keeping Company, go 
 into the Courts of Judicature, where you will fee Throngs of People croud- 
 ing about the Judgment Seat. I have often been in the great Palace of the 
 Parliament of Paris, which refounds with an infinite Number of Voices; 
 and the Pleadings of PlantifiF and Defendant, with their Advocates and 
 Counfellors, make a terrible Noife. 
 
 But why need I go fo far for Examples? Let us only pafs through the 
 Midfl: of this City, and we (hall fee, not only on working Days, but on thofe 
 alfo that are confecrated to the Honour and Service of God, a numberlefs - 
 Multitude hurrying up and down in every Place ; and every where is, as "- 
 it were, a conftant Market, where the whole Talk is about buying and fel- 
 ling, chopping and changing, letting and taking Money at Intereft; and in 
 fine, there is bargaining for all Things, whether fit to heal the Difeafes of 
 Poverty, or to procure the Health of Riches. And therefore, one would v 
 think, we need not take much Pains to perfwade Men to love Converfation, 
 whereto they are naturally inclined. - 
 
 Annibal. What you fay, brings to my Mind a Paflage in Pythagoras^ 
 where he fays, That this World is nothing but a Market, in which meet ■'" 
 three Sorts of Men, the One to buy, the Other to fell, and the Third to look 
 on, who were the Philofophers, whom he counted the happieji of them all. 
 
 Guazzo. In Pythagoras^ Time, perhaps, there were no Pickpockets fre^ • 
 quenting the Markets ; or he would certainly have put them among the 
 other. 
 
 Annibal, 
 
94 fhe hrKT of Conversation. Part. IL 
 
 Annibal. Another ufed to lay, this World was a Stage, we the ABorSy 
 who reprefent the feveral Charadlers of the Comedy, and the Gods are the 
 Sp0ators ; with whom he aljo joins the Philojbphers, But as at this Day there 
 are but few moral Contemplatifts j and as we who are the Players, are moft 
 of us apt to a(5t thofe Parts you have been fpeaking of, I will propofe to 
 you a Kind of Converfation, not to ferve us in Markets, Comedies, or in 
 any external Things which are fubjedt to Accidents, but fuch whereby we 
 may learn good Manners and Conditions j by Means whereof the Goods 
 of Fortune are diftributed and conferved, and the Favour and Good-will of 
 others are obtained. 
 
 Guazzo. I expedl then that you will inftrudt me in what Manner I fhall 
 obtain thefe Virtues and good Conditions which you would recommend, 
 
 Annibal. Since, as I before obfervcd. the folitary Perfon is fick, I pre- 
 fcribe this Medicine for his Health ; namely, that for a good while he en- 
 deavour, by Converfation, fo to regulate his Affairs, that the Revenues of 
 his Eftate rnay gready exceed his Expences. 
 
 Guazzo. Why, truly, I think moft Men do fo : But methinks in Com- 
 pany, fuch as fpend moft freely, are better thought of than thofe who are 
 niggardly. And if you call to Mind the Practices of the old Romans, you 
 will find, that to gratify, and give largely, was a Means to conciliate the 
 Good- will and Affedions of the People, and ferved as a Ladder, to climb 
 to the higheft Dignities and Preferments. 
 
 Annibal. A wife Man being afked. Why Nature gave us two Ears, and 
 but one Tongue ? anfwered, l^hat we jhoiild hear much, and /peak but little. 
 That anfwer furniftied me with this Allufion, of making the Ears the 
 Revenue, and the Tongue the Expence. And to the End I may be the 
 better undcrftood, I affirm, that in Converfation two Things are chiefly to 
 be regarded, that is, our Tongue, and our Behaviour. Thefe two Points 
 are therefore now to be confidered. 
 
 Guazzo. But why will you confine yourfelf to thofe two ? 
 
 Annibal. Becaufe, if you obferve, the beft Way to win the Good-will 
 and Friendfbip of others, is to bring our Speech and Behaviour under pro- 
 per Reftrictions j nay, I might, in one Senile, reduce all Sorts of Conver- 
 fation, to this one Point of Manners and Behaviour, in which are likewife 
 comprized our Words and Language. But as fome Part of our Talk does 
 not wholly depend on Manners and Behaviour, I (hall therefore fpeak dif- 
 tinaiy of thefe two Points. 
 
 I fay then, that as thofe who arc fick in Body, defire and long after fuch 
 Things; which, according to the Poet, 
 
 ^he fckly I'ajie may pleafe\ 
 
 JBut nourijh the Dtfeafe, So 
 
Part. II. ^he ART of CoNVERSATioir. ^^ 
 
 So he that is ignorant, and of a weak Underftanding, and therefore ought 
 to be filent, is wonderfully delighted to hear himfelf talk ; and fo prevalent 
 is this Humour, that generally thofe who know leaft, are moft forward to 
 fpeak. Since then to bridle the Tongue, and enlarge the Ear, are the moft 
 difficult Things in our Power, it behoves our Patient to reftrain his Appe- 
 tite, to withftand his own Will, and inure himfelf by Degrees, to keep his 
 Mouth more fliut, and his Ears more open. For by this Means, as he will 
 foon perceive, he will gain the Good- will and Favour of all Companies, as 
 well by courteoufly attending to others, as by fpeaking agreeably himfelf. 
 For we readily fuppofe, that they who liften to our Difcourfe, have a good 
 Opinion of us ; and we (hall foon find, that our own Talk, how pleafant 
 fbever it may be, is of no Ufe to us, if not regarded by others. Befides, 
 our fick Man, in order to recover his Health, and gain the good Opinion 
 of the wife, muft begin by pradifing Silence. Thus Pythagoras enjoined 
 his Scholars to be filent for the Space of three Years ; during which Time 
 they were to give diligent Attention to his Precepts, learn their own Igno- 
 rance, and digeft in their Minds the Profoundnefs and Gravity of his Lef- 
 fons, which would fufficiently recompence their long Patience j according 
 to the old Saying, T^hat to a difeajed M'tnd^ the pleafant Dfcourfe of others, is 
 the bejl Phyfick. Thus they would finally know, that there is as much 
 Praife in knowing how to hold one's Peace, as how to fpeak; For, as 
 Words well uttered, (hew Eloquence and Learning, fo Silence well kept, 
 difcovers Prudence and Gravity. i 
 
 . Guazzo. A certain Philofopher being afked, Whether Ignorance was 
 not the Ciiufe of Silence ? anfwerd, 'That it was the peculiar Property of the 
 -Ignorant^ not to know how to be filent . 
 
 Annibal, And therefore fucb as have no great Share of Senfe, the lefs they 
 fpeak, the more are they to be commended. Upon which that Maxim is 
 founded, 'That a Man Jhews his Wifdom in hiding his Folly ; as he certainly 
 does when he holds his Tongue. And it is likewife faid. That he knows 
 enough, who knows how to hold his Peace, if he knows nothing befdes. We 
 may then conclude, that he who is at lofs when to be filent, is equally ig- 
 norant when and how to fpeak ; and he that would learn to Ipeak properly, 
 muft hearken to thofe that are capable of doing it -, for as Hunger and 
 ;Thirft are occafioned by an Emptinefs of the Body, fo Ignorance proceeds 
 [from, or rather is, an Emptinefs of the Mind: And as the Body is fatis- 
 [iied with Food, fo is the Mind nourifhed with Underftanding, which, as 
 |iwe Yefterday obferved, was more by hearing others fpeak, than by reading 
 [Books : And therefore he ought not to think he takes too much Pains in 
 iiftening to others, nor be afhamed to defire Information in what he is 
 ignorant. Let him rather imitate that worthy Perfon, who ufed to fay, 
 
 I 
 
96 The A v. T of Conversation. Part. II. 
 
 I put ^ejliom to every Man, but I anfwer none, becaufe I know not how to 
 frame an Anfwer fait able to any^ejlion that is put to me. 
 
 Guazzo. I am fcnfible it behoves a Man, who has no Learning, to fpeak 
 little, and to hear much ; neither am I ignorant, that by a long Attention 
 to the Sentences and Difcourfes of others, he muft neceffarily learn many 
 Things : But as you have fliewn him the Profit he (hall reap by bridling 
 his Tongue, fo I exped you ihould hkevi'ife fet down the Charges he will 
 be at in fpeaking. 
 
 Annibal. As Money, well employed, turns to the Account as well of 
 him that receives it, as of him who difb.urfes it j fo Words, well confidered, 
 bring Profit to the Hearer, and Praife to the Speaker. And as out of one 
 Purfe are drawn divers Sorts of Coin, as Gold, Silver, and Copper ; fo out 
 of the Mouth proceed Words and Sentences of different Value. But as 
 it is not lawful to forge or put off bad Money ; fo neither is it lawful to 
 invent, or fpeak any Thing which may turn to the Prejudice or Scandal 
 of others. For by fuch Forgery, a Man not only brings himfelf to Shame, 
 but likewife hazards his Life, which, together with his Death, is in the 
 Power of the Tongue. 
 
 But farther ; it is faid the 'Tongue is a little Member, and boajieth great 
 Things, Behold how great a Matter a little Fire kindleth. Jam. iii. 5. and 
 that he who keeps and reprejfes his Tongue, keeps his own Soul. And therefore 
 we may conclude, that he who defires to be well fpoken of by others, mufl 
 beware that he fpeak not ill of others. Therefore let him, who has his 
 Tongue at Command, come to this Refolution, that tho' he cannot fpeak 
 with that Propriety and Gravity he ought, like a Philofopher or an Orator, 
 of whom there are not many, yet he may fpeak honeftly and plainly, as a 
 iincere and good Chriftian ought; remembring always// is better to flip 
 with the Foot than the Tongue. 
 
 Guazzo, I think I have read, that an Egyptian King, to prove the Judg- 
 ment of Solon, fent him a Beaft to facrifice, enjoining him to chufe that 
 Part of it which he judged the beft, and to lend the worft back to him. 
 Scion, to fulfil the King's Requefl, returned him only the Tongue. 
 
 Annibal, And therefore the Tongue is rightly compared to the Stern of 
 a Ship, which, tho* the leaft Part of it, yet it is of Force to fave or fink the 
 whole Body. But of thofe who put the Ship in Danger of finking; that 
 is, of thofe, who by the Venom of their mifchievous Tongues procure 
 Hurt to others ; we faid enough Yefterday, when we excluded them out of 
 the "Number of the Good and Defirable. And therefore they who will 
 afpire to any Degree in Virtue, and who will approve themfelves worthy to 
 be admitted into Civil Converfation, ought to be particularly careful that 
 they offend no Man with their Tongues, But they (hall not be quite dif- 
 
 charged 
 
Part. II. ^he ART o/" Con versation. o^ 
 
 charged of their Debt, if, befides that, they do not with their Words endea- 
 vour to profit and delight their Hearers both together j to the End that they 
 may reap all the Fruit that the Tongue can yield. For the Tongue by 
 inftruding, conferring, difputing, and difcourfing, doth colled:, affemble, 
 and join Men together with a Kind of a natural Bond. He then that will 
 behave himfelf well in Civil Converfation, muft confider, that the Tongue 
 is the Mirror, and, as it were, the Image of the Mind. And as we know 
 whether Money is good or bad by. chinking it, fo the Qualities of the Man 
 are known by the Effed: which Words have upon the Ear. And as we are 
 in greater Efteem, by how much our Behaviour differs from the Cuftoms 
 and Conditions of the Vulgar, fo it is neceffary, that by our Tongue, we 
 make manifeft that Difference in two principal Things, viz, in the ami- 
 able Grace, and decent Gravity of our Words. 
 
 Guazzo. Your Meaning, if I underiland you right, is, that as poor Peo- 
 ple fpend nothing but Half-pence, and fuch fmall Money j fo he, whom 
 you fpeak of, fhould fpend nothing but Gold, which is beft both for Qua- 
 lity and Shew. Yet, if I miftake not, you contradiifl yourfelf ; for you 
 told me not long fince, it was fufficient to ufe a plain and fimple Manner of 
 Speech, and now you will have him {peak with Eloquence and Wifdom. 
 But fince you have affirmed, that we have but few Orators and Philofo- 
 phers amongft us, how fliall I, and fuch as I am, do, who have no Gold to 
 fpend, and who cannot, in Company, perfon ate either Demojihenes or Plato? 
 Muft we return again to the Schools to learn Rhetor ick and Philofophy ? 
 Annibal I will not unfay what I have once affirmed; and I ftill fay, 
 that in common Talk, a Man's Words fhould be fimple and plain, accord- 
 ing as the Truth of the Matter requires. But yet, if you refled, that in 
 Villages, Hamlets, and Cottages, you will find many Men, who, tho' they 
 live at a great Diftance from the Graces and the Mufes, and go ftamping 
 along with their thick clouted Shoes, yet have a good Underftanding, of 
 which they give a fufficient Proof when put to the Trial ; you muft al- 
 low, that Nature has imprinted in us the firft Rudiments of Rhetorick and 
 Philofophy. But fince the more a Man (hews of his natural Endowments, 
 the better he is accepted in Company, I would have him affift Nature with 
 a little Art, and endeavour to furnifh himfelf with thofe Accompliftiments, 
 as may render him defired, honoured, and efteemed where-ever he comes. 
 Guazzo. Yes, Sir; but take heed left your Eloquence be not counted 
 natural ; for Men of Underftanding will not approve it, when it fwerves 
 from the common Phrafe and ufual Form of Speech, which we familiarly 
 ufe with our Wife, Children, Servants and Friends. For we ought to be 
 fatisfied if we can exprefs our Mind without Affedation, without Pain, and 
 without Pomp; becaufe if any of thefe be added, it is befide the Truth 
 Numb. V. N anj 
 
9^ ^k A K T of Conversation. Part. H, 
 
 and (hews a Superfluity of Words, whofe proper Office is, only to utter 
 our conceived Meaning. And, indeed, to vi^hat Purpofe ferve abundance 
 of Paraphrafes and Circumlocutions, fo many Tranfpofitions and Figures, 
 when we can tell our Meaning, as well, in a few, plain, and expreflivc 
 Terms? In my Opinion, thefe ProfefTors of Eloquence, in afTuming the 
 Part of an Orator, play the Poet upon us ; and by their new-fangled Words, 
 {hew, that Plain-dealing is not their Defign. 
 
 Annibal. To return you a proper Anfwer, I mufl: firft afk you this Quef- 
 tion, Whether you think the Antients, or we Moderns, fpoke the beft 
 Language ? 
 
 Guazzo. In my Opinion, the Moderns \ becaufc it is eafy to illuftrate and 
 enlarge upon Things, when they are once introduced. 
 
 Annibal. I am of your Mind j for in antient Times they had not thofe 
 Rules to diredt them in fpeaking, as have been fince invented ; they had 
 not that Art and Method, nor the Way of introducing their Difcourfe 
 with a proper Proem, as we have ; nor underftood how to divide and dif- 
 pofe an Argument to the beft Advantage, by the Help of a Syllogifm : 
 And yet we muft not think, that our Manner of difcourfing is not as natu- 
 ral as theirs. 
 
 Guazzo, I call it natural ; for the rude Speech of tlie Country Clown, 
 is as natural to' him, as the polite and polilhed, is to the Gentleman and 
 Citizen. 
 
 Annibal You fee then, every Thing is natural, which Nature confents 
 fliould be made better and more perfe<fl : And therefore as it is unbecoming 
 and unnatural, in common Talk, to exprefs our Words in difficult and 
 abftraded Terms; fo on the other Hand it is commendable and natural, 
 when, in talking of ordinary Matters, fomething is added by Way of II- 
 luftration. And in afmuch as all Men naturally endeavour, in Difcourfe, 
 to perfwade and move, it is certain, a Sentence hath the more or lefs 
 Weight and Force, according to the Diflference of the Perfon who fpeaks 
 it, and of the Words in which it is couched. So that our chief Labour 
 • muft be to work upon the Hearts of our Hearers j and to take this with 
 us, that nothing will have this EfFedt, which is not clear and intelligible, 
 and gives no Offence to the Hearers; and therefore we (hould make it our 
 Study, as Bias faid, to keep Silence gracefully^ and to fpeak ivith Life and 
 Energy ? 
 
 Guazzo. If then your Meaning is, that it is neceflary to form the 
 Tongue to the moving of the Paffions, and perfwading the Mind, it follows, 
 that we muft have Recourfe to the Precepts of Rhetoric, which every 
 Man has not the Opportunity or Capacity of learning. 
 
 An?iibah 
 
Part. II. "The ART ^Conversation. g^ 
 
 Annibal. I think it neither neceflary nor convenient, in this Place, to 
 treat of thofc Precepts j bcCaufe I would not fcem to invade the Province 
 of thofe who profeiTedly write of Eloquence j for this would be to rob 
 Jupiter of his Lightning. 
 
 Guazzo, He who knows how to fpeak by Art, as you do, can the mor« 
 cafily fpeak of Art, when Occafion requires. 
 
 Annibal But as it is not in my Power to difcourfe of Art, I am the lefs 
 
 able to fpeak by Art. But admit I could do both the one and the other, 
 
 we have already agreed, not to meddle with thefe Matters, which but few 
 
 ' can underftand. And therefore, in this Point, I will a<fl conformably to 
 
 the Pradice of the difcreet Phyfician, who, having a Regard to the Poverty 
 
 of fome of his Patients, gives them not Rhubarb^ Manna, or other coftly 
 
 Medicines, but inftead thereof, cures them with Herbs and Simples, and 
 
 fuch Remedies, as without Trouble or Charge, are commonly found in 
 
 every Field, Houfe, or Gardens. So likewiJe the Generality of Mankind 
 
 ' being fick, that is, their Under/landings are fo difordered, that they are not 
 
 ' -capable of attaining to thofe high and profound Secrets, which are, as it 
 
 * were, the Pith and Marrow of the Inftitutions of Rhetorick, we will there- 
 fore lay before them, at leaft, thofe Things that grow about the Bark ; 
 which, tho' they are not of any great Value, yet will they be of confiderablc 
 Advantage to the Difeafed. 
 
 I fay then', that our Tongue fhould produce fuch Words as are of Effi- 
 cacy to work upon Men's Minds, and \yhich both in Specioufnefs and Good- 
 nefs, (hould refemble that Gold we have before mentioned ; fo that nothing 
 fliall appear forced or aiFeded in the Adtion, Gefture, or Delivery ; which 
 are of great Significancy in Speech. Thus, tho* the Orations of Demojihe' 
 nes are full of Eloquence and Wit, yet it is faid, that in Demojlhenes there is 
 wanting the greateft Part of Demojlhenes j that is, the Vivacity and Spirit 
 which accompanied their Pronunciation, and which we cannof find in 
 reading them in their dead Letters. And indeed I have known many deli- 
 ver themfelves in fo delightful a Manner, that, tho' their Difcourfes were 
 really but frothy and trifling, yet being pronounced in a fwcet and agreeable 
 Accent, the Speakers have obtained the Charader of Men of great Abilities. 
 
 Giiazzo. It is true, many of your Courtiers carry this Bit of Sugar in 
 their Moutlis j and it may be faid, their Money has the Refemblance of 
 Gold 5 however, if tried by the Touchftone, it is no better than Silver, 
 01 a bafer Metal. And in my Mind, we let our Ears be too much 
 tickled, whereby we fuffer ourfelves to be deluded to pafs a wrong Judg- 
 « ment upon Things; and bsing more attentive to the Sound, than the 
 Weight of Words, give the Title of Orator to one who is but a Babler, 
 
 • and without any Learning. 
 
 N 2 ■ • Annibal, 
 
100 !TJ:^ ART of Conversation. Part. II. 
 
 Annibal. I am entirely of your Mind ; and that from hence it is, that 
 we are very often mightily taken with a Song, and think it written in a 
 pure Vein of Poetry, when we hear it fung to the Violin by a good Voice ; 
 and yet, when we come to read it afterwards, we find it the moft infipid 
 Thing imaginable. Thus it often befals thofe, whofe Manner of talking 
 may pleafe very well j but fet them to writing, and they are mere Dolts. 
 And this we (hall not wonder at, when we confider, that thefe Perfons are 
 not really eloquent, and that all their Excellence lies in an agreeable Deli- 
 very of their Words, which, tho' they are not properly ranged, nor expref- 
 five, or fententious, yet they delight the Ear with a Sort of an harmonious 
 Tingle ; with which our Senfes are fo captivated, that we neither enquire 
 after, nor defire any Thing farther. 
 
 Giiazzo, And on the other Hand, we are not to be furprized, that there 
 are others who are Mafters of a fine and polite Language, but wanting the 
 Gift of Elocution, their Words lofe their Grace and Energy. And as this 
 Part of Adion makes Men efteemed, even beyond their Deferts, I fliould 
 be very glad, if you will fhew me wherein confifts this excellent Accom- 
 pli(hment ? 
 
 Annibal, Since the other good Endowments which you poffefs, are ac- 
 companied with this alfo, I am fatisfied you know by what Means you 
 have gotten it. 
 
 Guazzo. I can't tell how you came by this good Opinion of me ; but 
 this I know, that I never learned any Precepts of Rhetorick. 
 
 Annibal. The greater is your Happinefs to have attained that without 
 Labour, which others have not arrived at without abundance of Study. 
 
 Guazzo, You are not to learn, that he is not happy, who does not know 
 himfelf to be fo. 
 
 Annibal. But though you may be ignorant of the feveral Parts of this 
 Aftion, yet you know in general what this Gift of a good Delivery is, and 
 that you are Mafter of this Gift. And, for my own Part, I confefs freely, 
 that I have not beftowed much Study upon thefe Points. But if your 
 Pleafure is, that we fhould go into them, we (hall not, perhaps, be very 
 wide of the Rules prefcribed by the Authors of Rhetorick. 
 
 Guazzo. It {hall be juft as you pleafe. 
 
 Annibal. We are then to confider, that the firfi: Part of Adion confifts 
 in a Regulation of the Voice, which ought to meafure its Strength, and fo 
 to modulate itfelf, that when there is Occafion to ilrain it to a higher Pitch 
 than ordinary, yet that it offend not the Ear by too fharp or too harfti a 
 Sound; like the Strings of mufical Inftruments when they are not in Tune, 
 or ill played upon. 
 
 Guazzo, 
 
Part. IL 52^ A R T §/* Conversation. lor 
 
 Guazzo, This, in Truth, is the Pronunclaiion proper to the Monferins^ 
 and much more to the Piedmonteze, whofe Words are Ipoken with that 
 Shrillnefs, that they pierce one's Ear quite through. 
 
 Annibal But yet we muft beware that we fpeak not fo foftly, that we 
 can fcarce be heard. ', : \\[\ l ' * 
 
 Guazzo, This is pradifed by Hypocrites, and oixr holy Ao<;hp/itf,s^ .^^ 
 feem to fpeak with the Voice of Death. ,•,'*'. i», i i'' V.ri*.; 1 •• • A\ 
 
 Annibal. Our next Care muft be, to pronounce our Words diftindly, 
 and to feparate the Syllables ; yet not literally, as Children learn to read, 
 which would be very difagreeable to thofe that hear us. 
 
 Guazzo. The Venetians and Veronefe run into this Vice. 
 
 Annibal. Bu;, on the other Side, it is not well to utter our Words in 
 Hafte; like a Man that is half-ftarved, who fwallows down his Meat . 
 without chewing it. 
 
 Guazzo. This is the Fault of the Genoeze and Corficam, 
 
 Annibal. And therefore it is neceflary to uie fuch a Mean, that the Pro- - 
 nunciation be neither too fwift nor too flov/. But we muft be particularly 
 careful, that the laft Syllables be plainly heard, left we fall into the Error 
 of thofe, who fuiFer the final Letters to die between their Teeth ; like him, . 
 who doubting whether he ftiould fay Tempum or Tempus, thought he fliould •■. 
 fave his Credit by pronouncing it Tempt-, therefore we muft endeavour to 
 ipeak freely, without clipping our Words, or fpeaking them by Halves. 
 
 Guazzo. This Sort of broken Language is commonly ufed by Lovers. . 
 
 Annibal. Another neceflary Caution is, that we do not fpeak, as it were, , 
 through the Throat, like one who has got his Mouth full of Icalding 
 Broth ; or like one that is almoft choaked with the Rheum. 
 
 Guazzo. This is the Imperfection of the Florentines, and thofe of Lucca-, . 
 who have their Throats full of Afpirations, whereby they fill them with 
 Wind, and make their Words refound within, like an Eccho in Caves and 
 hollow Places. 
 
 Guazzo. This Cuftom, I think. Is natural to the Inhabitants of Majitua - 
 and Cremona ; and to thefe may be added the Neopolitans. 
 
 Annibal. Laftly; the Voice muft neither be faint and drawling, like that . 
 of a fick Man, or a Beggar; nor yet fhrill and loud, like that of a Crier, . 
 or a Schoolmafter, who rehearfes to his Scholars fome Theme or LelTon. 
 For, if you do, it will be faid to you, as it was, to one, If you Jing,;^gu 
 fing very badly ; and if you read, you fmg. 
 
 Guazzo. Bat yet I can't think you would have us always keep one Tone 
 and Meafure. 
 
 Annibal. No, in Truth j for the Pleafure of Speech, as well as of Mu- 
 fic, proceeds from the Change of the Voice 5 nay more (to conclude this 
 
 Subject). 
 
102 The ART ©/"Conversation. rt.Pa II 
 
 Subje^l) I muft acquaint you, that as we fometimes ftand, fometrmes walk, 
 and' fometimes fit, v/ithout continuing long in either of thefe Pofture?; fo 
 the Change of the Voice, like an Inftrument of divers Strings fkilfuily 
 touched, is very acceptable, and a Relief both to the Hearer and Speaker; 
 and yie'tiyou rBUtlVobferve, that this Change be made with Difcretion, witli 
 Refpei^: tc> .Time and Place, according to the Quality of the Words, and 
 D^iveriity of the' Subjed;- and Argument you are upon. 
 
 Guazzo. I perceive then you have nothing more to fay^ touching this 
 Sort of Adion. 
 
 AnnibaL Nothing more in relation to the Voice; but there is -another 
 Part of Avftion, pertaining to the Gefture, of which perhaps it would be 
 better to fay nothing, than to fpeak too little ; becaufe fr* many Circum- 
 ftances attend it, that indeed it exceeds my Capacity to recount them. 
 
 Guazzo, This Adion, I humbly conceive, confifts in preferving a Ma- 
 jefty in the Gefture, which fpeaks, as it were, in keeping Silence, carries 
 with it the Force of a Command, and-chalJenges the Admiration and Re- 
 verence of the Hearers. 
 
 AnHibal. But herein fuch a "Moderation is required, that a Man, with too 
 little, be not immoveable like an^ Image'; nor, with too -much, too bufy, like 
 an Ape ; and, as the lirft, by keeping in one fixed Pofture, thinks he (hall 
 gain the Reputation of Gravity, but incurs the Sufpicion of Folly, and is 
 taken for a Cypher, brought in to fpeak, without the Ability ; fo the other, 
 ty the Variety of his Geftures, thinking to oblige us by his extraordinary 
 Complaifance, behaves like an Ador, and by his mimick Deportment, gets 
 the Ill-will of his Company. 
 
 I will not here advife him that fpeaks, to hold his Head upright, that he 
 •do not lick or bite his Lips; or to fee that his Words and Gefture agree, as 
 the Meafure of the Dance with the Sound of Mufic; neither do I think 
 it convenient to admonifh the Hearer to forbear a rude and ftaringLook; 
 of writhing the Body ; of too fixed a Gravity ; of too four and forbidding 
 a Countenance; of whifpering in another's Ear; of gazing about him; 
 of laughing without Occafion ; of yawning too much; of difcovering any 
 Refentment at the Speaker's Words; or any Thing that may amaze or con- 
 found him that fpeaks, or that may ftiew we are weary of his Talk : 1 will 
 not, I fay, treat of thefe Things, for I fhould only make a Recital of Gala- 
 tetis, and thofe Books which the moral Philofophers and Rhetoricians have 
 written upon this Subjedt. Thefe are Things to be learned, not fo much 
 %y reading, as keeping Company; for when another fpeaks, we take Notice 
 of what plcafes or is offenfive ; whereby we come to know what to avoid 
 and what to pradtife. In like Manner, when we ourfelves fpeak, and per- 
 ceive that fome of our Hearers give but little Attention, or fome Way or 
 
 other 
 
Part. IL lie A K T of Conversation. io^ 
 
 other Ihew their ill Humour, we may learn, by fuch Incivility, how we- 
 ought to behave in hearing others. Let it fuffice then to fay, upon this 
 Head, that concerning this Kind of Adion, we ought fo to model the Body, 
 that it may neither feem one entire lifelefs Lump, nor yet as if it was wholly- 
 cut of Joint. 
 
 Guazzo. That is, we (hould neither imitate thofe who are too ftifF and 
 precife, like a Saint; nor tliofe who are too quick and full of Adlion, like 
 ajugler. 
 
 Annibal Right : But yet there is one principal Rule to be obferved, with- 
 out which, all the reft would be, in a Manner, infignificant ; namely. That 
 he who would move another, muft firft feel fome Motions in his own Breaft, 
 and exprefs the internal Affedtions of his Heart, in fuch Sort, that the Audi- 
 ence, by only feeing the Concern of the Speaker in his Countenance, fhali 
 be fo atfedled, as immediately to intereft themfelvesin hisCaufe. 
 
 Guazzo. This, in my Judgment, is one of the beft and moft necelTary 
 Rules you have yet given : For the chief End of the Speaker being to work 
 upon the AfFedions of the Hearers, he ought to take Pains to anfwer that 
 Purpofe. It is not to be fup'pofed you will be much grieved for my Mis- 
 fortune, it you fee I am but little troubled for it myfelf while I am telling 
 it to you. Neither can I poffibly wring the Tears from your Eyes, unlefs 
 I firft wipe them from my own. In fhort ; one Thing cannot give that to 
 another which it has not itfelf And I fay again, this is a moft excellent 
 Precept ; which puts me in Mind of fome Perfons who have a happy Ta- 
 le iit in this Way ; and among the reft, my Lord Arch-biftiop of Turin, 
 Sign. Hierom de la Rovere, who, by his Learning, Eloquence, exemplary 
 Converfation, and pious Life, began, even in his Infancy, to gain the Efteem 
 and Admiration of all Men, and in all Sorts of Company j and is become 
 fo expert in this Kind of Adion which you have propofed, that by his 
 fweet, polite, grave, and diftind: Elocution, accompanied with the Energy of 
 his Eyes, the expreffive Air of his Countenance, and the Comelinefs and Pro- 
 priety of his Geftures, he fo manifefts the Sincerity of his affedionate Con-, - 
 cern, that he carries away Pv'Ien's Hearts in what Manner he pleafes. 
 
 Annibal You fee then, that the internal Adion ought to precede the ex-- 
 ternal, in fuch a Manner, that the Sound of the Words, and the Motions of 
 the Body, be influenced by the Affedions of the Mind. And from the Whole 
 we may infer, that there is as well an Eloquence of the Body, as of Speech ; 
 and that many are efteemed Eloquent, merely for fome fingle Part of Rhe- 
 torick J which is juftified by the Example of Apuleius, who was judged a . 
 very Eloquent Man, from the Management of his Countenance, his. Signi- 
 ficant Gcfture,. a.nd the graceful Movement of his Body, with which he more 
 allured his Auditors, than from his copious Flow of Words. Horteft/iKs^ it 
 
 i& 
 
I04 7he ART o/* Conversation. Part. 11= 
 
 is faid, took more Pains in managing his Body than in framing his Speech; 
 fo that it was doubtful whether iMen crowded more to fee him, or to hear 
 him ; fo great is the Agreement between the Words and the Gefture, and 
 the Gefture and the Words. 
 
 Now iince we have treated fufficiently of the Things that relate to the 
 Ton2;ue, it is requifite we proceed to fuch Matters as concern our Man- 
 ners r and as we have hitherto dwelt upon the Beauty of Gold, let us now 
 confider its intrinfick Value. 
 
 Guazzo. You have, in few Words, fo well fatisfied me touching A(5lIon, 
 that methinks I would fain have you difcourfe on fome other Point of Talk. 
 And, as that which you have hitherto faid, concerns only Pronunciation and 
 Gefture, fo you would highly oblige me, if you will go on to thofe Points 
 which appertain to the Ornament and elegant Drefs of Speech j fo. as to 
 confine your Difcourfe to Men of indifferent Capacities. 
 
 Annibal, I have already told you, that we muft not climb up that lofty 
 Tree, to gather the Fruit on the Top of it ; becaufe we (hall find it very 
 difficult to get thither, and but very few will be able to follow us ; and there- 
 fore we ought to think ourfelves well off, that we have been able to reach 
 with our Hands thofe few Leaves and Flowers which hang over our Heads. 
 And, as it is the chief Excellence of Virtue to abftain from Vice, I advife 
 him who takes Pleafure in Civil Converfation, to avoid fuch Things as ren- 
 der his Difcourfe lefs delightful to the Company j as thus, that he ufe no 
 more Brevity than is necelfary, for the explaining the Matter he has under- 
 taken to fpeak of, which would too much perplex the Hearers. For fup- 
 pofe an Offender was to be judicially examined, his Examiners are forced, 
 by many crofs Queftions, to wreft from him thofe Things, which he ought 
 to utter without Compulfion. And on the other Side, he mufl avoid fu- 
 perfluous Words, nor be tedious to his Hearers with long Prefaces and Pre- 
 ambles, and other inpcrtinent Circum fiances that are foreign to the Matter, 
 and which fhew him to be a vain Trifler, without Judgment, and expofc 
 him to the Ridicule of the Company. 
 
 Giiazzo, In a Multitude of Words are many Errors and Imperfedions ; 
 and as a wife Man faid. If to have the I'ongue Jiill walking and jabbering 
 ivere a Jign of Wi/dom, the Swal/ows might jujily be faid to be wifer than us. 
 
 Annibal. It was on this Account, that the Legiflator, being afked why 
 he ordained fo few Laws for the Lacedemonians^ anlwered, ^hat a Jew Laws 
 were enough for thofe who ufed but a few Words, But thofe who run into 
 a Variety of Things, and treat of divers Matters, tho' they ufe many Words, 
 yet they tire not their Hearers, fo much as thofe, who, according to the Pro- 
 verb, make an Elephant of a Fly, and a long i'ale of an empty T'ubi which 
 
 Agefelaus 
 
Part. IL ^le ART of Conversation. 105 
 
 Agefalaus finding Fault with, faid, He liked not that Shoemaker who made 
 a large Shoe for a little Foot. 
 
 There are many other Imperfedions of Speech, which I (hall not re- 
 hearfe j for that he who lends an attentive Ear, will eafily difcover and 
 know them in him who fpeaks ill. Amongft other Faults I muft mention 
 one, which is common to mofl Men, that is, through Negligence they 
 habituate themfelves to repeat one Word very often ; others there are, who 
 rehearfing what has been faid by another, often rehearfe the Phrafc, 
 fays be^ which is very unfeemly. Another, at the Beginning of every Sen- 
 tence, comes in with Now, Sir. Others again, when they cannot or will 
 not give Things their proper Names, inftead thereof, fay. What Jhall I call 
 it? 
 
 Guazzo. The firft Fault of thofe you have been now mentioning, is very 
 unbecoming in him who fpeaks, but much more in him who writes. And 
 1 have obferved, that many, having a fpecial AfFedion to fome particular 
 Word, or Phrafe, have fcattered it in a thoufand Places, nor could refrain, 
 in every Leaf of their Book, from a continual Repetition of the fame 
 Words or Phrafes. And therefore fome will fay, that the Writings of Bembo 
 would have a better Grace, if fome Peculiarities of this Kind were not fo 
 frequently interfperfed in them ; which gave Occaiion to Cardinal Farnefe 
 to fay jeftingly, when he faw a Houfc at Bologn built with many Windows, 
 ^hat Houfe is windowed like Bembo's Books. 
 
 Annibal. We muft be cautious how we run into thefe, and fuch Kind of 
 Errors ; and I can lay down other Precepts, in Relation to fome commend- 
 able Points in Talk ; fuch as, that every one (hould endeavour to exprefs 
 himfelf fo plainly, that thofe who hear him may feem pointed at, or touched 
 with the Finger ^ to which Purpofe his Words muft be proper, fignificant 
 and expreffive. 
 
 Guazzo. I efteem him moft happy who can do this ; and I know fome 
 fo peculiarly gifted in this Way, that they will pofTefs their Hearers with 
 Pleafure or Grief, and make them laugh and weep, as they change their 
 Difcourfe from one Subjedl to another ; and, like Orpheus and Amphion, 
 will draw them whither they pleafe. But I forget whether you have marked 
 thofe, who, on the other Side, in labouring to fpeak plainly and to the Pur- 
 pofe, become more obfcure, and therefore lefs entertaining j which feems iO 
 verify that Proverb, 'The Horfe is made dull by too much Jpurring. 
 
 Annibal. That Fault proceeds from x^ffe(Slation, which ought principally 
 to be avoided, as a Thing both odious and fruitlefs. And I need not tell 
 you, that thofe who hearken to their own Talk, are not much unlike thofe, 
 who, the more they look to the Sun, the more they weaken their Eyes. 
 
 O And 
 
io6 ^he A K T of Conversaton. Part. II. 
 
 And therefore it behoves every one to confult his own Strength, and to know,- 
 that a Man ought to fpeak no better than he can. 
 
 Guazzo. I have experienced in myfelf the Truth of what you fay ; and 
 I have noted fome, vv^ho, the more they ftrove to difplay their Talents, the 
 more were they loft and confounded j making good the Saying of the Poet, 
 
 He that above his Height will foar^ 
 
 Should fear the greater Fall', 
 Each Man hath his determind Pow'ry 
 
 And, knowing that, is AIL 
 
 Annibal, Sometimes it happens, that fuch Matters arife in Difcourfe, that a 
 Sort of Negligence in the Choice of Words, is more acceptable than too 
 curious an Exadnefs. And fometimes common and familiar Phrafes, illuf- 
 trate the Matter in Hand, much better than magnificent and high-founding 
 Words can do. However, I will not maintain, that a Man need take no 
 Care how he fpeaks j for he is as much to Blame, who talks at random, as 
 he who is over-circumfpeclt; and it is as great a Fault, in common and known 
 Matters, to ufe an affected Language, as in Affairs of Weight and Moment, 
 to (hew an inconfiderable Negligence. Wherefore a Man of good Judg- 
 ment will know how to avoid thele Extremes, and, according to Time and 
 Place, to make Ufe of Words and Sentences more or Icfs grave, according to 
 the Divcrfity of Places, Times, Matters, and Perfons he is 4>eaking to or 
 about ; which Method is obferved by Authors in their Writings. But let 
 me efpccially advife him to beftow more Pains about the Senfe than the 
 Words ; for while he is puzling his Brain to polifli his Language, he cannot 
 fo well digeft his Subjed, nor obferve the more neceffary Rules in fpeaking ; 
 and fo, with Mfop\ Dog, lofes the Subftance in catching at a Shadow. We 
 (hould confider, that as the Gueft is not fatisfied with the Smell of the 
 Meat, nor the Hoft with the Chinking of the Money, fo neither is the 
 Hearer contented with the Smoak or Sound of fpecious Words. In (hort j 
 goodly Words without good Senfe, are not Words, but Trifles. 
 
 Guazzo. I believe there are but few who have attained to the Perfed:ionf 
 of Phocion, whofe peculiar Talent was, to exprefs a great deal in few Words ; 
 it is as if we fliould compare Words to Money, which is (o much the more 
 efteemed, the leffer it is in Quantity, but the greater in Value. 
 
 Annibal. This, no Doubt, is a rare and Angular Accomplifhment, but he 
 who cannot attain to it, ought, at leaft, to know, that a polifhed Wifdom 
 is more commendable, than the moft florid Speeches, unimbelifhed with Wit 
 and good Senfe. And as in Money we do not principally regard the Form 
 and Stamp of it, but the Weight, and the Metal whereof }t is made ; fo in 
 
 Speech, 
 
Part. II. The A R T ^ CoNVERSAxioNi fo^ 
 
 Speech, we ought noc to look fo much to the Grace and Fitnefs, as to" the 
 Gravity and Goodnefs of it. And as there are many who have a good 
 Invention, yet want to cxprefs themfelves fignificantly, I advife him, who 
 defires to be bettered by, or would win Favour in Converfation, that, not 
 having in himfelf the Accompliihments of Oratory, the Fountain from 
 whence are drawn the Variety and Abundance of Words, Figures, and Elo- 
 cution, whereby the Speech is beautified and fet off, he (hould, at leaft,; 
 very diligently attend to what is faid by others, and to think with 
 himfelf, that there is no Man fo vain or fo barren of Thought, but fome- 
 times fays Things worth remembering, which he ought to gather as 
 a Rofe among Thorns, and lay up for his own Ufe. And altho' thofe 
 Ornaments and Flowers of Speech are chiefly found with the Learned, 
 yet you fee Nature produces fome of them among the common People, 
 who poffefs them without knowing it ; and you (hall fee Mechanics, and 
 others of the meaneft Sort, apply to their Purpofe, and fitting Time and 
 Place, Sayings, pleafant Jefts, Fables, Allegories, Similies, Proverbs, Stories;, 
 and other Kinds of facetious and entertaining Difcourfe, varying from the 
 cuftomary Forms, and which have no fmall Efficacy in obliging the Hear- 
 ers. And therefore it is neceflary, as I have already obferved, to aid Nature 
 with a little Art. For always to defcribe Things in thofe bare and fimple 
 Terms, which our Mothers have taught us, and never to deviate from their 
 plain Properties, tires the Hearers, who, on the contrary, is recreated and 
 delighted with Variety, and thofe figurative Speeches which are not in, 
 common Ufe. And though it is not neceflary to expatiate any farther upon 
 this Argument, which I have already illuftrated with Examples, yet (more 
 to fatisfy myfelf than you) I will rehearfe one more. He who in Words 
 and outward Appearance, pretends a great deal of Friendfhip for us, and in 
 his Heart wifhes and defigns us Mifchief, may be perfed;ly defcribed by this- 
 fmgle Word, Dijfembler ; yet you fliall hear fome critical Gentlemen, who 
 refufe to make Ufe of that common Word, which even Children under- 
 ftand, and call him a Wolf in a Sheeps-Jkin. Others will fay, that under 
 the Likenefs of a Dove, he carries the Tail of a Scorpion j or, that be hay 
 Honey in his Mouthy and a Razor at his Girdle. Another will call him 
 a painted Sepulcher \ fugar d Pills-, or gilt Copper, Another will fay, He 
 Jhews you the Cup, but beats you with a Cudgel. Or, that he ipeeps over his 
 Step-mother s Grave. Some vvill cry out, Take Care of your Legs. Others 
 will fay. He offers you Bread with one Hand, and throws a Stone at you witb^ 
 the other. 
 
 Guazzo. A Man may alfo apply to them that Verfe of the Poet, 
 In faireft Flow'rs and tender Grafs, 
 ^ ,.:,'/ The Serpent has his lurking Place. 
 
 O 2 Annibal 
 
loS T^<f A R T ^ Conversation; Part. II. 
 
 Annibal. Hence we may learn, that to decorate our Speech, and to excel 
 others in the leaft Degree, it is very proper to accuftom ourfelves to thofe 
 pretty and odd Kind of Sayings. 
 
 Guazzo. We ought not then to blame the afliduous Induftry of fome, 
 who, like Bees, gather Honey from various Flowers ; and will not fuffer 
 a Word, Sentence, or merry Jeft, whoever Ipeaks it, to fall to the Ground, 
 but write it in their Common-place Book, to the Intent that they may ufe 
 it themfelves, either in Difcourfe or Writing. 
 
 Annibal. I rather commend them for it; becaufe it is the Way to get 
 Reputation at a fmall Expence. I like wife applaud thofe, who, to ftore 
 themfelves with the greater Plenty, read Comedies, and other Kinds, of 
 Poetry, from which they fetch many Things to the fame EfFcdt. 
 
 Guazzo. This gives mc Occafion to obferve, that, in my Judgment, they 
 beft recommend themfelves to their Company, whofe large and extcnfive 
 Capacity enables them to difcourle well and readily upon every Subjedt. 
 For as the Spring wonderfully delights the Eye with fundry Sorts of Flow- 
 ers which it produces, fo thefe Men, by the Diverfity and Variety of their 
 Difcourfe, mofl agreeably regale the Mind. 
 
 Annibal. Such as undertake to fpeak upon all Topics, I account rather 
 raih than learned. And I have known fome young Men fo greedy of Know- 
 ledge, that they have devoured all Sorts of Books, without chewing them j 
 and, according to the Nature of cold Stomachs, defiring more than they 
 are able to digeft, cram down Abundance of Learning, which, for Want 
 of a good Concodlion, yields no Nourifhment; and when they have been 
 endeavouring, among Men of Learning, to fhew themfelves, at once, Ora- 
 tors, Poets, Philofophers, and Divines, they have fcarce appeared tolerable 
 Grammarians. And therefore you may eafily imagine, that tho* others 
 may admire their furprizing Talents, and be mightily taken with their 
 Company, yet, in themfelves, they are confufed; and without any Manner 
 of Order; fomewhat like a Painter's Apron, which you may fee fpotted 
 accidentally with all Kinds of Colours. And this their Learning may, 
 properly enough, be compared to the Flowers of the Spring ; for it is not 
 yet arrived at Autumn, nor has gathered the ripe Fruits of the Liberal 
 Sciences; every one of which will require the Study of a Man's whole 
 Life. So that it is impoffible, in the Nature of the Thing, for a Man to be 
 perfed Mafter of every Subjed that is flarted ; and they who attempt it, are 
 defcribed in that Verfe of the Poet, 
 
 All T'hings I fafien on ; 
 Yet can I Jlick to none. 
 
 -y.:^- Which 
 
Part. II. ^e ART of Conversation. 109 
 
 Which is Ikewife agreeable to the Proverb, T'hat he who is every^where, is 
 nO'where. And yet I am fo far from cenfuring thefe Men, that I applaud 
 them ; as well becaufe they have not afpired to thefe Things without a good 
 dfeal of Study, or at leaft, without keeping Company with Men of Learn- 
 ing ; as becaufe that by thefe their Mingle-mangles they ingratiate them- 
 felves with many People with whom they may chance to convcrfe. But 
 thus much I will venture to fay, that is is more expedient for a Prince to 
 have a fuperficial Knowledge in all Languages and Sciences, than to be per- 
 fedly fkilled in one only. For People of divers Nations and Profeffions, 
 having many important Occafions to be concerned with him in Perfon, it 
 feems convenient for his Majefty (not fo much for an Ornament to himfelf, 
 as for an univerfal Benefit) to have, if poffible, fome little Knowledge of all 
 Things; provided, however, that he make it his principal Care and Study, 
 to govern and rule his Subjedts as He ougln to do; that it may not be faid 
 of him, as of Nero^ who was very defirous (tho' indeed he did not deferve 
 it) to be accounted an excellent Mufician; and therefore it was faid, that 
 he was every other Thing but a Mufician^ and yet more a Mufician than a 
 Prince. But for private Perfons, I am flatly of Opinion, that he who 
 feefcs to reach the top-moft Height of Glory, muft firft get down to the 
 Root of fome one Science only, rather than to gather here and there the 
 fading Flowers of many ; ftill remembring the Saying, 'T'hat to run over 
 divers Things Jlightly^ pleafes ; but to read over few Things conjiderately^ 'profits. 
 
 Guazzo. I perceive you are defirous of going forward to other Matters ; 
 yet I entreat you firft to clear me of one Doubt more touching the Tongue, , 
 and fliew me, whether you think it moft proper, that every one ufe the com- 
 mon Language of his own Country, or the Tufcan Dialed, as the better 
 and finer. 
 
 Annibal. You force me to fpeak of a Thing, wherein I fhall fwerve from • 
 the general Opinion, and fo perhaps be accounted too prefumptuous. How- 
 ever, I confider, that the Variety of Opinions, which have any Ground in,- 
 Reafon, cannot juftly be rejeded. And therefore as you will not in the 
 leaft difoblige me by controverting what I have to offer, fince it comes not 
 from the Oracle of Apollo; fo I think I fhall do no Injuftice to others, if 
 I now freely affirm that every one ought to fpeak the Language of his own • 
 Country ; which, whoever leaves, to fpeak in any other Form or Dialed:, is 
 no lefs to blame than they who renounce and difown the Country- itfelf. 
 For we arc to confider, that at the firft Confufion of Tongues, many diffe- 
 rent Languages, by the Divine Diredion, exifted in the World; whereby 
 not only one Nation was known from another, but alfo one Country, one ^ 
 City,. one Village, nay more, one Street was diftinguifhed from another. 
 
 Guazzoi. 
 
no ^e ART of Conversation. Part. ir. 
 
 Guazzo. But furely it cannot be faid, with any Shew of Reafon, that 
 I leave my Country, but rather that 1 love it, am foUicitous for it, and de- 
 rerve the good Word of every Body, if, in Ipeaking, I endeavour to avoid 
 the grofs Rudenefs of the Monferat Dialedt, to reduce and conform it to the 
 Purity of the Tufcan, and excite others to do the lame, fo in order to make 
 it one common Language. 
 
 Annihal. So long as you ufe yourfelf to that Form and Manner of Speech, 
 and No-body elfe takes it up. your Language will be fo far from meriting 
 the Title of your Mother-tongue, that it will be called foreign, and you, 
 inftead of gaining Applaufe, will expofe yourfelf to Banter and Ridicule. 
 But if you alone could bring it to bear, (which to me feems impoffible) that 
 the Amendment and Reformation which you introduce, fhould be allowed 
 and followed by others, then indeed you would be entituled to the Praife 
 of every Man ; for in fuch Cafe, that Language would be no longer, but 
 properly our own; In like Manner as certain new Fafhions in Apparel, 
 which being firfl taken from the Spaniards and other Foreigners, are, at 
 this Day, become our own ; and thus it happens in Language. For not 
 only the corrupt Speech of Monferat^ but even the Hufcan itfelf, has admit- 
 ted certain Words (as you know better than I do) both French and Provin- 
 cial, and has fo well adapted them, that they are taken for Tufcan. Every 
 Body knows that by the late frequent Intercourfe of the Mantuans with us, 
 we have got Abundance of their Phrafes, Words, and Accents, which leap- 
 ing from Mouth to Mouth, till they become common every-where. Thus 
 the Fi{h in the River Garda or Mincius, fwim in great Numbers into other 
 Rivers that join them. And we {hall fee hereafter, that by the Multitude of 
 People which flock to this City from all Countries, will, by the Mixture of 
 fo many Tongues, in many Words, change the Language which is now 
 ufed. 
 
 Guazzo. As far as I can learn, your Meaning is, that I mull frame my 
 Speech according to the corrupt Abufe of my own Country. 
 
 AnnibaL That indeed is my Meaning. 
 
 Guazzo. To what Purpofe then have I ftudied the Tufcan Tongue ? 
 
 AnnibaL To this, that you may be able accurately to exprefs in Writing 
 your own Mind, as well as the Affairs of the Prince your Mailer. 
 
 Guazzo. If then it is allowed to write like a T^ufcan^ why may I not like- 
 wife fpeak like a T!ufcan ? 
 
 AnnibaL Becaufe all Men would willingly write as Men ought to do, 
 and to fpeak as Men ufually do. And tho* they oblige themfelves to obferve; 
 a proper Order in writing j yet, in fpeaking, they are content to follow the 
 
 comnaon Ufage. 
 
 Guazzo, 
 
Part. II. . . "The^ ART ^Conversation. iiJ 
 
 Guazzo. If you had but obferved, as I have, the Pleafurc which the Ci-, 
 tizens take in hearing Segnior Mola^ the Prefident, fpeak the right Tufcan 
 Tongue, foftened vrith the Agrecablenefs of the Roman, I amperfwaded you 
 would allow me, and others alfo, to fpeak the T'ujcan. 
 
 Annibal. That which becomes him, would be unfeemly in you ; and by 
 
 attempting it, you would be as much difliked, as he is approved. For he 
 
 refided in thofe Parts many Years, even from his Youth; where he learned 
 
 the Language fo perfectly, that it cannot be faid, that in his familiar Con- 
 
 verfation, his Speech is at all ft range or affeded ; which would be faid of 
 
 you, as you never lived any Time in thofe Countries; and therefore have 
 
 not his Excufe, that you have pradtifed it fo long, that you cannot fpeak 
 
 otherwife ; from whence you muft fuppofe, he fpeaks fo of Neceffity ; 
 
 whereas you would talk fo for your Amufement, your Fancy, or out of a 
 
 Bravado, to (hew your Skill. As it is reported of an Aftrologer, who, while 
 
 he was difcourfing of the Motions of the celeftial Bodies, was jocofely afked 
 
 by a Philofopher, How long it was pnce he came from Heaven ? So a Man 
 
 might afk you how long it was fince your Return from T'ufcany, and what 
 
 is the beft News in thofe Parts ? 
 
 Guazxo. Since you will not fufFer me to fpeak the Tufcan, but had rather* 
 I ftiould keep to my own Country Language, I fhould think it beft to Ipeak. 
 in the vulgar Dialedt. 
 
 Annibal. So will you be guilty of an Error unbecoming fo polite a Gen- 
 tleman as you are ; and therein would imitate fome of our Citizens, who, 
 fond of being thought pleafant Fellows, take Delight in counterfeiting the 
 clownirh Dialedt ; whence it happens, that when they come into the Com--' 
 pany of grave Perfons, they cannot refrain from thofe Follies, and difcover 
 a Rufticity, as well as Incivility in their Talk. 
 
 Guazzo. If you forbid me the Ufe of foreign Speech, and alfo of my 
 I' own natural Language likewife, I don't know how I (hall fpeak : You feem, 
 methinks, as if you defigned to tie up my Tongue. 
 
 Annibal. Don't imagine, that I forbid you to fpeak in your own natural 
 and mother Tongue ; my Meaning is, that you would not ufe an improper 
 and unfuitable Manner of Speech. 
 
 Guazzo. The more a I'ufcan fpeaks like a T'ufcan, will you pot com- 
 mend him the more for it ? 
 Annibal No doubt on it. 
 
 Guazzo. By the fame Reafon, the more I fpeak like a Monferat, the more 
 Praife I fhall merit. 
 
 Annibal. The fame Reafon will not hold good in all Things that are un- 
 like, as thofe two Languages are;, for the Tujcan is perfect; the other im- 
 
 ■ ' perfbift; 
 
ii2 The A 'P- T of Conversation. Part. IL 
 
 perfed; fo that of good Things we fliould always chufe thebeft; and of 
 Evils, to leave the worfl:. 
 
 Guazzo. If I muft avoid the worft Words in our Tongue, I muft nccef- 
 farily have Recourfe to the Tufcan j in doing which I (hall perhaps make 
 myfelf ridiculous, for jumbling fuch a Medley of Lumbard and Tufcan 
 Words together. And indeed I fliould think it better to fpeak one Tongue, 
 and that either wholly our own, or entirely Bergamafque^ than to fpeak a 
 Language compounded of the Tufcan and that which is fpoken here ; which, 
 joined together, have that Beauty which the Poet Dunt expreffes in that 
 Line, 
 
 ISfon credo qui per terra andajfe Anchoi, 
 1 don't believe you will catch Fijh upon Land, 
 
 Annibal There are three Sorts of Garments that are now in Fafliion ; 
 of which fome are of one Colour, like the Crows or Swans ; fome of di- 
 vers Colours, like Pies or Parrots, in which you fee the Colours divided and 
 feparated ; fome are of Silk or Wool, of various Colours, fo well incorpo- 
 ^ted and blended together, that it is not .poffible to diftinguifli one from the 
 other, like the Feathers of Partridges, or of certain Pigeons, whofe Colour 
 is fo confufed and changeable, that No-body can tell exadlly what to call it. 
 The fame Differences are obfervable in Speech j fome ufing that which is 
 fimple, confiding of no more than "barely the Tongue itfelf ; others, a Com- 
 pound of two or three Languages ; and others, that which is mixed and 
 changeable. And it is my Opinion, that this mingled Kind of Speech 
 ought to be permitted to moft Menj the fimple Kind to few j but that 
 which is divers, to none at all. Now fuch only ought to ufe the fimple 
 Kind of Speech, whofe Language is polifhed and perfect, and the fame 
 whether written or fpoken. Such ought to ufe the mixed Kind, whofe 
 mother Tongue is rude and imperfed:, like the Lombard. But thofe are in 
 a- great Error who fpeak feveral Sorts, ufing fometimes Words which are 
 abfolutely bad, and fometimes thofe which are perfectly good ; like Dant^ 
 who ends the T^ufcan Verfe above recited, with a native Word of Lombardy ; 
 which, in refped: of the other Words, refembles a Peice of coarfe Cloth, 
 iet into a "Garment of Velvet. 
 
 Guazzo. That Poet is excufable, becaufe in his Time, his Language was 
 not arrived to that Perfection as now it is. 
 
 Annibal. In that Hefpedt, indeed, he is to be excufed : Befides, when 
 the Neceflity of the Rhime did not force him to it, he oftner ufed the 
 Word Hoggiy than Anchoi. But when he treated of high and weighty 
 Things^ he iludied rather to profit, than delight his Readers. And you 
 
 may 
 
Part. II. ^he ART o/* Conversation. 113 
 
 may well believe, that when the Mind labours in deep and difficult Mat- 
 ters, it cannot be curious in the Choice of Words. 
 
 Guazzo. You fay well ; but I humbly conceive, that a Poet (hould not,- 
 for the fake of Rhime, make Ufe of bad Words. -v. 
 
 Annibal This is certainly a Fault ; but it is much lefs than that which 
 fome of our modern Poets fall into, who take no Care for the Connexion 
 of the Senfe, if they can but make their Verfes rhime j putting in fuch odd 
 Fancies of their own, fo contrary to the Expectation of the judicious Rea- 
 der, that he is readier to laugh at, than admire them. Juft as an ignorant 
 Afs fome Time fmce did, who, as your Brother told me the other Day in 
 the Academy, ended the firft Verfe of a Sonnet, with the Word Erfiglia-, 
 and to make it rhime in the fourth Verfe, he put Vriglia ; and in the next 
 before it, Striglia-, but being at a lofs for a Rhime to the other Quarter- 
 nary, he botched it up with una caviglia. From hence we may perceive, 
 that tho' a Fault in Words is venial, yet a Fault in the Senfe and Connec- 
 tion is unpardonable. 
 
 Guazzo. Since then you will neither allow me my fimple Speech, nor 
 yet that which is divers, but only that which is mingled and changeable, 
 I {hall therefore entreat of you the Favour to inftrud: me in the Method of 
 mixing this changeable Language, fo that the Divifion and parting of the 
 Colours be not perceptible. 
 
 Annibal, As in changeable Silk or Cloth, there is always fome particular 
 Colour that (hewsitfelf more lively than the reft; fo to model this mixed Speech, 
 tis neceffary that the natural Language chiefly predominate, in fuch a prudent 
 Manner as you yourfelf obferve. For you dip a httle the Pencil of your 
 Tongue, in the frefti and clear Colour of the T'ufcan Language ; whereby 
 you (hadow the Stains of our mother Tongue, yet fo lightly, that your 
 Speech is known for the Lombard, 
 
 Guazzo. I remember a certain Philofopher, who, fpeaking of the blend- 
 ing of Colours, and the Effedls thereof, fays, That by mingling White and 
 Black, is produced Brown ; fo I fuppofe, your Meaning is, that I fpeak nei- 
 ther Lombard nor Tujca?t^ but a Sort of a Hotch-potch of both. 
 
 Annnibal. In making this brown Colour, you fliew yourfelf bright ; and 
 in confounding thefe two Tongues, you have difcovered > a very difcerning 
 Judgment. And as giving Examples is the beft Way to explain Things, 
 I have obferved, that in this Mixture, you have omitted fuch Words as are 
 obfolete and ruftic, fuch as are ufed by Country Peafantc, and even by fome 
 Citizens; and inftead of them, have intermixed thofe that are more polite. * 
 And as it becomes a Gentleman to fpeak more politely than a Plebeian j (o 
 that Gentleman who is beft accomplifhed with Learning and Wifdom, oughfc. 
 to fpeak better than thofe of inferior Education j yet always in fuch :■» 
 
 P Marnier 
 
114 ^he ART 5/" Con vers'atiom. Part. II 
 
 Manner, tbit he feem not to afFe^5t a new Language, or feem a Stranger in 
 his own Houfej and, to conclude, that he have a particular Regard to this 
 Sentence, That a Gentleman ought to be furniJJjed with fuch Knowledge as 
 few are Majlet^s of, and fpeak in fuch a Manner as the Generality are accuf- 
 tomed to. 
 
 : Guazzo, I muft confefs you have handled this Matter excellently well ; 
 |)U;t>yet I have one Doubt which you have not yet refolved: For when I 
 have obferved thofe Rules you have prcfcribed me, I (hall, it is true, be 
 eafily taken for a Lombardy but it will hardly be known by my Speech, 
 that I am of 'that Part of Lombardy, called Monferat. And therefore your 
 Rale will lofe its Force, That every one ought to manifeft of what Country 
 he is by his Tongue ; for I may as well be thought to be of Plaifance, or of 
 Verona, as of this City. 
 
 .^««/^^/. Your Doubt puts it out of Queftion, that my Difcourfe con- 
 cerning this Matter ia not yet finifhed , and therefore in few Words I an- 
 fwer. That, as we know of what Country a Man is, by his Writings, Appa- 
 r^l^ and Behaviour, much more ought his Speech to (hew it. 
 • iGuazzo. . The Gafcons are but too well diftinguifhed by their Blafphemy 
 j|nd prophane Swearing. 
 
 _ 'Annibal. This indeed is too much pradlifed in almoft all Places ; but 
 the juil: God will make no Difference in punifhing thofe that are guilty of 
 it. But to proceed; my" Opinion is, that not only in Words, but alfo in 
 Sound, Accent and Pronunciation, we fhould retain fome Signs and Dignof- 
 tics of our Country, as well to fhew ourfelves to Strangers what we really 
 are, as alfo, that we may not, by a thorough Reformation and Diveriity, 
 affront our Countrymen, among whom we live. And therefore it is but 
 Reafon we fliould, fome Way or other, fhew ourfelves agreeable to them in 
 our Speech and Conformity of Manners. And as we began this Difcourfe 
 by a Similitude of Money, we will end it with the fame, and conclude, 
 that as Money, as a Coin, has a Stamp fixed upon it, whereby it is known 
 where it was made ; fo our Speech ought to have a Mark upon it, which 
 may fhew the Original and Country of him that fpeaks. 
 
 Guazzo. Be pleafed now to proceed to other Subjeds, which we are this 
 Day to treat of. 
 
 Annibal. You are to reckon, that all we have hitherto faid, appertains 
 only to the Pleafure of the Ear, and is external. We are now to confider 
 more attentively fuch Things as are neceffary for that Kind of Education 
 ' and Behaviour, which is required in Civil Converfation. For Diogenes ufed 
 to fay, That the Philofophers contemplated the Heavens and the Stars, yet faw 
 not Things that lay at their Feet ; and, that Orators fiudy to fpeak well, but 
 take no Care to have their ASfions correjpand with their speeches, 
 
 "." Having 
 
Part. II. ^he ART c/* Conversation. iY^ 
 
 Having then already (hewn you that Purity of Speech, which is required 
 in Civil Converfation, we are next to confider, that that is not fufficient 
 without the Purity and Sincerity of Manners. And therefore every one> 
 ought to labour to conform his Mind and AfFedtions to his Words ; and if 
 he has not the Gift of the pureft Eloquence, he ought to fup'ply that De- 
 fedl with the Purtiy and Simplicity of Manners. And therefore that great 
 General Marius, being to fpeak before the People of Rome, faid, My U^ords 
 perhaps may not be ranged in proper Order; but' that I Jhall little value , if 
 my Deeds are good. They have Need of the Arts of Speech, who with 
 goodly Words, would glofs over their diQionefl: Actions. 
 
 Guazzo. Your Conclufion, in fhort, is this, that to be acceptable in Com- 
 pany, a Man muft endeavour to be a Grecian m Words, and a Roman in 
 Deeds. '!'!".,'. V,l/»;:^ ^'^■.";.l/, ./J- 
 
 Annibal You have hit my Meaning exadtly^ 'Bat'!H"as'i*[uch as I have 
 already protefted, that I will not oblige myfelf to examine ftridly into all 
 the Parts of moral Philofophy, but leave it to the Studious to turn over fuch 
 Books, and from thence furni{h their Minds with moral Precepts j we will 
 content ourfelves to fpeak of Things that are moft familiar, and eafy to be 
 obferved in Converfation. And amongft thofe Things (to come clofer to 
 the Matter in Hand) I could wifh, that every one, who feeks to (hine in 
 Company, would refove with himlelf, above all Things (which yet very 
 few People do) to follow that excellent and divine Council of Socrates, 
 who being demanded, which was the beft Way to arrive at Honour and 
 Renown, anfwerd. To endeavour to be fuch in Reality, as we dejire to feem in 
 Appearance. 
 
 Guazzo. If you defign to treat but of the ealieft Things, you muft not 
 meddle with the laft Point mentioned : For iince there is fcarce any M^n 
 that puts it in Practice, it is evident that it is a very difficult Part. And 
 you know, that a very great Difficulty, and an Impoffibility, in the Eye of 
 the Law, are fynonimous Terms. 
 
 Annibal. Men do not leave it undone, becaufe it is not in their Power 
 to do it, or becaufe their Knowledge is defedtiye, but only for Want of 
 Will J and therefore you muft not fuppofe fuch a vaft Difficulty in thofe 
 Things, which are in our Will either to do, or i)o,t to do. 
 
 Guazzo. If to be learned, depends fo much on "my Will, as to make a 
 Shew as tho' I were, be fufficient, I fliould perhaps be better learned than 
 I feemed to be. But I need not tell you, that to. acquire Learpi^i^, .it is 
 not only requifite there (hould be a Will, bat alfo Watching, Study ,^ta-^ 
 bour, and Difquiet, which are irkfome Things j fo that accprdihg to the^ 
 Humour of others, to hide my Igndrance; imufi 'force nlyfelf to /eeni 
 
 whatlamnot. • i -'^" . ..^.i 
 
 P 2 Annibal 
 
ji6 7he ART o/* Conversation. Part. II 
 
 Annibal. You know the Will is not fhewn, nor executed by itfelF, but is 
 manifefted by its Eflfeds ; which tho* they are troublefonie and full of La- 
 bour ; yet if the Will is ready, and the Things are polTible, they become 
 eafy in the Performance; and therefore it is a common Saying, That nothing 
 is hard to a willing Mind. 
 
 Guazzo. I grant your Conclufion is juft ; but as that hateful feeming 
 without beings you fay, is to be avoided in Company, I think it is proper 
 you (hould ihew me how I may keep clear of it. 
 
 Annihal. Your Requeft is reafonablc ; for when we endeavour to per- 
 fwade others, that we know that of which we ?re really ignorant, we de- 
 ceive not others fo much as ourfelves, and at length perhaps are taken tardy 
 in our Ignorance. There are then divers Ways to avoid it. The firft is, 
 that the Tongue go not before the Wit. And as Women, before they go 
 into Company, take Care to adjuft themfelves by their Glafs ; fo before we 
 utter our Words, we (hould have Recourfe to our inward Mirror, by which 
 to place them in fuch proper Order, that the Hearers may have no Reafon 
 to imagine, that they take their Beginning rather from the Mouth than the 
 Heart ; and that they are fliot at random, rather than uttered by the mature 
 Advice of right Reafon. The good EiFed: of fuch a Premeditation will be, 
 that no Man will venture to fpeak of Things of which he is not tho- 
 roughly informed, as thofe that are ignorant, frequently do. For according 
 to the Opinion of a wife Man, he who fpeaks he knows not what, ad:s, in 
 fome Sort, the Part of a Mad-man ; and is guilty of the fame Fault with 
 Alexander the Greats who, in the Houfe of Apelles, reafoning about Paint- 
 ing in a Manner inconfiftent with the Rules of that Art, the wife Painter 
 whifpered him in the Ear, that he had better fay Nothing, or that he would 
 fpeak foftly, becaufe his Apprentices laughed at him. 
 
 Guazzo, I entirely agree to what you have advanced ; confonant to that 
 Saying, T^hat the Praife of /peaking well about what one knows, is not greater^ 
 than to be filent in Things one knows not. And therefore the Poet Sid very 
 well. 
 
 Of Winds let Sailors chat ; 
 
 And Herdfmen talk of Bees ; 
 Of Wars let Soldiers prate ; 
 
 Aijd Sheep the Shepherds pleafe, 
 
 Annibal. Not long fince, a certain Gentleman, who was ambitious of 
 being thought learned, happened in Company of fome Perfons of true Lite- 
 rature. Their Difcourfe ran upon fome new and curious Works that were 
 ihortly to be printed. Upon which he began^ to ipeak of an Uncle of 
 
 his 
 
I^ART. ir. ffoe ART O/'CONVEI^SATION. 117^ 
 
 his who was lately deceafed, and really a very learned Man; adding, 
 that at his Death he left with him an excellent Work to be publifhed. They 
 afked him what Subjed: it treated of? He anfwered, I affiire you it treats of 
 all the rareft Things in the World, and I take inexpreffive Pleafure in reading 
 h. But being afked whether the Work was in Profe or in Vcrfe? The poor 
 Gentleman indifcreetly replied, he had forgot that. 
 
 Guazzo. The Example you have brought is very a-fropos: Now be 
 pleafed to fhew me fome other Way to avoid this Error ? 
 
 Annibal. Another Rule is, not to interrupt a Perfon while he is fpeaking, 
 before the proper Time, ajid' before the Speaker is thoroughly underftood : 
 For there are fome, who, fond of {hewing their Parts, will not fufFer their 
 Companion to end his Dif-ourfe, but interfering, and taking the Word, as 
 it were, out of his Mouth, will fain fhew themfelves better fkilled in the 
 Argument, and more able to handle it, when, in Truth, they underfland but 
 little of the Matter. And therein they refemble thofe ignorant Fools, who, 
 while the Priefts fing their Service, join their Voices and keep Time v^ith- 
 them, tho' they don't underftand a Word of it. 
 
 Guazzo. This is a very odious Fault in Company, and is an AfRront to 
 him that fpeaks. This brings to Mind, how a Gentleman being in Com- 
 pany, began to relate the Order and Ceremony of the Marriage of the 
 Duke my Mafler, at which he was prefent ; and while he was fpeaking; 
 one of the Hearers almofl at every Word would be putting his Oar, as the- 
 Saying is, to (hew that he underflood the whole Matter. The Gentleman 
 having a good while borne with his Impertinence, at length, after paufing 
 a little, faid, Gentlemen, it feems that this Perfon here, is better acquainted 
 with the Affair than I am, and therefore I (hall entreat him to give you a 
 circumflantial Account of it. This little Digreflion, you may ealily ima- 
 gine, made my Gentleman pull in his Horns, and to acknowledge his Fault ; 
 and fo, without fpeaking another Word, he fuffered the other Gentleman to 
 proceed, and finifh his Relation. 
 
 Annibal. It is very certain, that we ought not to interrupt him that fpeaks, 
 but rather, for fome Time, to attend to what he fays, as if it were News, 
 tho' every Body knew it before. But this Interruption of others would be- 
 but a fmall Fault, if there was not a greater Inconvenience attending it. 
 For he who has not Patience to hearken to that which is faid, often takes^ 
 Words in a different Senfe from what they are fpoken. Wherein he refem-* 
 bles a Dog, which hearing Some-body knock at the Door, barks before he 
 knows whether it be Friend or Foe that is there. Hence arife Controver- 
 fies without Grounds, and a great deal of Confufion, which would be pre^ 
 vented, if the Hearer would be more prudent, and attend the Conclufion of 
 the Matter. So that we may juilly iay, that thofe who are impatient to 
 
 hear 
 
ii8 The A R T 0/ Conversation, Part. II. 
 
 hear, or are prejudiced, are too apt to pronounce Sentence, before they hear 
 what each Party can fay for himfelf. 
 
 Guazzo. It is really very tirefome to hear, in Company, all talk together, 
 interrupting one another's Difcourfe, like a Flock of Starlings, Daws, or 
 other Birds, which being fettled on fome Tree together^ make a confufed 
 Noife and Chattering all at once. 
 
 Annibal. And you, who know how to behave with Difcretion, when you 
 
 light among fuch Fellows, becaufe you would not feem more partial to one 
 
 than another, you fmile at one, liften to another, and nod to a third, and 
 
 by the Air of your Countenance and Geftures, feem to give Ear to all. 
 
 ■Guazzo. And, in Reality, without minding a Word that any of them 
 
 Annibal Right! We will % then, with the Grecitin, ihdit to covet to 
 fpeak alv^^ays, and never hear others, is -a Kind of Tyranny ; fo that in 
 Talk, the Speaker and the Hearer ought to agree to keep Turns, as it were, 
 as they do at Tennis. • Befides, he that can quietly hear another fpeak, (hews 
 his Defire of having the Truth evidently and peaceably opened and cleared, 
 and his Diilike of unadvifed and contentious arguing. And therefore it is 
 faid, T^hat to keep Silence in Time and Place, is better than eloquent Speakingy 
 and ought to be numbered among the moral Virtues. For as the Orator is 
 known only by his Eloquence, fo the Philofopher is no lefs known by his 
 modeft Silence, and wife Maxims. '^Therefore I could wifh, that every Man 
 when he fpeaks, would do if in fuch a Manner, that he may rather feem 
 under a Neceffity, than defirous of the Office; imitating that wife Man, 
 who is commended for three eminent Virtues j namely, That he never told 
 a Lie ; never faid III of any Body,, and never Jpoke, but on fome unavoidable 
 Occafon. Whereupon I conclude. That in Company, every one ought to 
 obferve two efpeeial Times in fpeaking j the one, when Things come in 
 Queftion which he perfedly underftands, and has, as it were, at his Fingers 
 Ends; the other, when fuch Matters arife, as he can't avoid fpeaking to. 
 In thefe two Cafes, it is better to fpeak than to be filent; in all others, Si- 
 lence is the moft commendable ; and to avoid that vain and counterfeit 
 Seeming, before mentioned, will be the Way to ^ain Applaufe. 
 
 Guazzo But notwithftanding all you have faid, I don't think it is conve- 
 nient to he over-forward to fpeak even' of Things we underhand and know 
 ever fo well; but rather to goon flowly and gradually; and to confider 
 whether they are properly within his Sphere. Thus, with Refped to my- 
 felf, although by Reafon of my long and continued Illnefs, I have fome- 
 times, as an Amufement, ftudied Galen \ yet as my particular Profeffion lies 
 another Way, was I to alTume the Phyfician among Phyficians, and pretend 
 to reafon uponPhyfic, I (hould certainly be mifliked. 
 
 Annibal. 
 
Part. IF. ^he A R T c/" Conversation. if^ 
 
 Annibal. It is undoubtedly extremely offenfive in any Man to arrogate to 
 himlelf a Sort of Sufficiency, and be pratling in every Matter. It is re- 
 ported that King CleomeneSy hearing a poor feeble Sophifl haranguing upon 
 Valour and Strength, fell a laughing. If a Swallow, faid he, fhould talk 
 of Strength, it would afford me Matter of Mirth ; but if an Eagle did fo, 
 I fhould liften to him with Attention. And therefore it would not become 
 you to difcourfe of Phyfic, without Occalion ; and though Occafion fhould 
 offer, yet you fhould fpeak of it in a Way of Diflruft, or by afking fome 
 leading Queftion; manifefling, by your Modefly, your Defire of rather 
 learning what you are ignorant of, than your Forwardnefs to declare what you 
 know. And therefore we ought to confider what Opinion other Men have 
 of us, and upon what Subjects they will moft readily hear us, and giv5 
 Credit to what we fay,, and to be very cautious that we enter upon no othel!^* 
 Topics. •'•■-■■■ 
 
 Guazzo. Do you know any other Means whereby we may fhun this 
 fond Seeming ? 
 
 Annibal. To this Purpofe, Sincerity and Plain-dealing are efpecially pfo-^ 
 per; and indeed, highly commendable and very ncceffary, not only in 
 Deeds, but in Words alfo.. For there are many, who, to be taken for what 
 they really are not, will fhadow the Truth ; and in endeavouring to efla- 
 blifh their Credit, by fome Means or other, unwarily bewray themfelves 
 to be no better than Liars and Braggadocio's, and by their deceitful Dealing, 
 lofe what Credit they had. And tho' this Fault will admit of many De- 
 grees of Aggravation, yet, methinks, it is mofl intolerable, when a Man af- 
 cribes that to himfelf which belongs 'to others. Like the Fly, fitting on a 
 Cart that was driven along the Road ; See, faid fhe, what a Duft I have 
 raifed! Or like the Pifmire, perched on the Horn of an Ox that was tilling 
 the Ground, being afked, what he did there, anfwered, That he went to 
 Plough. 
 
 Guazzo. I have known fome of them fo impudent, that they have not 
 been afhamed to affirm themfelves the Authors of fome Things as new, 
 which may be found in other Mens Works written a thoufand Years ago, 
 
 AunibaL They deferve to be punilhed as Filchers arid Pyrates ; becaufe 
 they apppropiate to themfelves the Honour due to others. And yet they 
 generally do Penance for their Offence j as the Daw did, which /hewing 
 herfelf at a general Mufler of Birds, drefled in the fine Feathers of other 
 Fowls, was ffripped, and made the common Jefl for her counterfeit Theft. 
 We mufl therefore have a reverend Regard for the Truth, and be careful 
 that we violate not its Purity by any Means whatfoever, left we thereby bring 
 ourfelves to Shame and Difgrace. Nay, more ; Truth is a Thing of fo very 
 ticklifh a Nature^ that a Man may incur Reprehenfionj not only for difguit 
 
 iog . 
 
lio <The ART ^Conversation. Part. II- 
 
 ing it tho' ever fo plaufibly, but even by reporting it fimplv and really as it 
 is J that is, when Men tell Things that are true, but )ret fucn as few will be- 
 lieve to be fo. 
 
 Guazzo. Of that Danger Dant exprefsly fpeaks in thefe Verfes, 
 
 ^hat Truth you fiould forbear to tell 
 
 Which has the Like?iefs.9f a Lie-, 
 For thd to /peak the Truth u welly 
 
 Tet Blame may come, thereby, 
 
 Annlbal, You take me right j and now you fee,' that in Company, we 
 tnuft not only report the Truth plainly and faithfully, but alfo be very fpar- 
 jng of fuch Things as are not eafily credited. And therefore it is faid, that 
 Alexander reading fome Verfes made by a flattering Poet, extolling him for 
 killing of Elephants, knocking dovi^ n Bulls, and fuch like monflrous Feats, 
 fliarply rebuked him, and enjoined him to tell no more fuch palpable Lies, 
 which, tho' they were true, are too incredible to be believed. To avoid 
 this vain Appearance, it is notfufHcient that a Man always report the Truth, 
 unlefs he likewife forbears to fpeak of himfelf and his own Adions, except 
 ■ Necefliiy obliges him to it. For tho'^he may fpeak truly and modeftly, yet 
 will he be fulpedted of Vanity, and fo be lefs acceptable in Company j to 
 keep clear of this Inconvenience, let him always have in his Mind that 
 Saying, That a Man ought not to fpeak either in Praife or T>pfpraije oj him- 
 felf % becaufe the one will be the.Effeil- of Arrogance, the other of Folly, 
 
 Guazzo. Have you any other Rules to adc^ to thofe you have already 
 mentioned ? 
 
 Annibal. 'ASj in the Night-time, the more you fix your Eyes on the 
 Firmament, the greater Number of Stars you difcoverj fo the more we 
 confider the faid Sentence of Socrates, the more Ways we find out to avoid 
 this vain Seeming, and to be well thought of in Company. Give me Leave 
 therefore to fay again, ihat a Man ought to endeavour to be fuch an one, 
 as he defires to feem to be, and we fhall thereby know, that as all Men 
 naturally defire to" be' had in Honour and Eftimation, fo in mofl Men that 
 Defire is vain and foolifh, becaufe it is not founded upon any Delert, or Vir- 
 tue worthy of Honour. 
 
 Guazzo. 'You fay very truej and I fee the Abufe is fo great, that theleaft 
 Worthy, are mofl ambitious of Praife and Honour. 
 
 Annibal. True; but they mifs the Mark they aim atj for it commonly 
 happens, contrary, to their Expedations, that they are but little regarded j 
 upon which they afTume an Air of Importance, and being filled with a 
 foolifh Difdain, put on the Lion's Skin, and look with a fierce and Aern 
 
 Coun- 
 
Part. II. '^he ART o/'CoNVERSATIo^y. Vi^ 
 
 Countenance : By which Means they render themfelves odious to all Men. 
 But if, according to the Philofopher, they knew that Honour confjied rather 
 in him who pays Honour^ than in him who receives it, they would never take 
 fo much upon themielves, nor behave fo arrogantly, knowing that it is not 
 in their Power to honour themfelves. And therefore whoever defires to be 
 had in Reputation, either for Wifdom, Juflice, Fortitude, or Temperance, 
 muft ftridly examine himfelf, whether he polfelTes any of thefe Virtues, 
 otherwife his Defire cannot poffibly take Effed:. 
 
 Guazzo. If none (hould be had in Eftimation but Men of Valour and high 
 Merit, you would not, as you do, fee the meanefl of the Populace favoured 
 and refpedted by the better Sort, for the Good-nature and agreeable Difpo- 
 fition . noted in them, notwithftanding their Want of Learning, and thofc 
 good Parts, by the Help of which Men ufually attain to Honour. 
 
 AnnibaL Thofc whom you fpeak of, are beloved ratherthan honoured, and 
 thererefore I meant to tell you, that it is not enough for a Man to be ho- 
 noured on Account of his Office, or for his Virtue, if he does not likewife 
 purchafe the Friendfliip and Good-will of others, which is the right and 
 fure Bond of Converfation ; and in my Opinion, they may be juflly deemed 
 their own Enemies, who labour not by all lawful and laudable Means, to 
 heap up to themfelves fo rich a Treafure. 
 
 Guazzo. And what particular Method, I befeech you, muft I take, to 
 obtain this Good-will? 
 
 AnnibaL You will procure it from the Abfent, by fpeaking well of them 
 behind their Backs ; and of the Prefent, by ufing that common and well- 
 know^n Way of conciliating the Love and Aflfecftion of others, namely, 
 Courtefy and Affability. 
 
 Guazzo. No Doubt, there is nothing fets us at a greater Diflance from 
 Humanity, than a furly Carriage ; and it is evident that thefe auftere Vifages, 
 and fecond CatoSy are hated of all Men. And as they efteem it their 
 peculiar Merit never to laugh, but rather to knit the Brow, to frown, to 
 look terrible, and to fpeak roughly, they thereby difcover their Pride and 
 Haughtinefs, and become odious even to the Proud themfelves. 
 
 AnnibaL I know fome lo infolent and ill-mannered, that they fcorn to 
 return a Salute, which is a Sign of a barbarous Mind; thefe are neither 
 amiable in their Looks, nor affable in their Words. And tho' they imagine 
 they injure no Man by it, yet it makes Men hate them as Enemies. 
 
 Guazzo. I can by no Means like this Sort of Men j yet I muft excnf^ 
 thofe who are guilty of it inadvertently. 
 
 AfinibaL This Fault, tho' committed through Negligence, is too grofs, 
 and no Man will give it a favourable Conftrudion ; and therefore they muft 
 refolve with themfelves either to change their Manners, and not to be fo 
 
 Numb. VI. Q_ very 
 
122 TToe A R T of Conversation. Part. II. 
 
 very fparing of their Civilities (which turn to good Account without any 
 Expence) or elfc to hire a Man on Purpofe to give them Notice when they 
 are faluted, that they may remember to return the Salute. For a proper 
 Regard to thefe little Pundtilios, procure Friendfliip ; and being negleded, 
 may diffolve a Friendfliip already contracfled. And therefore we (hall do 
 Well to prevent our Friends in their Salutations, and exceed them in Civi- 
 liiies. 
 
 Guazzo. A certain King of France^ when a common Strumpet did him 
 Reverence in the Street, very courteoufly re-faluted her. Upon which one 
 faid to him. That his Majefty did Honour to a Woman of ill Fame, and 
 who did not deferve it. To which he anfwered, I'hat he had rather err in 
 jaluting one that itas naughty than fail in his RefpeB to one that was really 
 good. 
 
 Annihal. A Saying truly worthy of a King ! which makes it evident, that 
 he who expeds to be civilly treated, muft, on all Occafions, fhew Civility, 
 and remember, that as hard Wine is unpleafant to the Tafte, fo a haughty 
 Behaviour is difagreeable in Company ; which agrees with the Letters of 
 Philipy King of Macedpn, wherein he makes it appear, that gentle and cour- 
 teous Speech, is that Stone of Adamant, which attrads the Hearts and 
 Good-wills of all Men. 
 
 And altho' this Virtue is very becoming and commendable in all Sorts of 
 People, yet it (hines moft brightly in thofe who are our Superiors, either in 
 Power or Pre-eminence. How pleafed are we when they fpeak to us cour- 
 teoufly, ufe the moft gentle Words, and look upon us with a chearful and 
 lively Countenance, which difcovers their Inclinations to ferve us, and Affec- 
 tions for our Perfons ? I could here alledge the Example of two Brothers, 
 Gentlemen of good Condition ; one of them, by his affable Speech and cour- 
 teous Behaviour, is univerfally beloved ; the other, for his ftern Countenance, 
 and haughty Carriage, is efteemed by few: So that People, when they have 
 been giving their different Charaders, have faid, that if they were to requeft 
 any Thing at their Hands, they would be better fatisfied with a Denial from 
 the firft, than with a Grant from the other. 
 
 Guazzo. And therefore it is faid, that a Man grants a good Tart of a 
 Favour y when he obligingly denies it. 
 
 Annihal. But altho' I commend this condefcending and gentle Behaviour; 
 yet I would have every one maintain that Dignity and State which is due to 
 his Rank. For a Gentleman to be always popular and familiar, would be 
 to give away the Treafures of his Courtefy, to debafe himfelf, and to difco- 
 ver the Fool or the Flatterer. And thus a Man may fometimes involun- 
 tarily fhew himfelf what he really is not, and give Occafion for others to 
 infult him, and lefTen that Refpedl he is entitled to. But I could wifh Men 
 
 would. 
 
i 
 
 Part. II. The A R T ^ Conversation. 123 
 
 would, as much as poffible, fupport the Majefly of a Phllofopher in the 
 ^, - Gravity of his Difcourfe, and the Humility of a Chriftian in the Gentlenefs 
 of his Words J and remember, that courteous Language multiplies Friends, 
 and foftens Enemies j and that according to the Proverb, The meek Lamb 
 Jucks the Teats of his own Dam, and of others too. 
 
 Guazzo. I remember to have read a Sentence not much unlike that, 
 namely, That he who fpeaks gently to his Neighbour, receives a gentle Anjwer 3 
 and out of the Breafls, which he jucked for Milk, he brings Butter, 
 
 Annibal. AlTure yourfelf, it is even fo : But that you may be fure of reap- 
 ing this Benefit, it is requifite that this gentle Speech come from the Heart, 
 and not be intermixed w^ith fome other Gefture or Behaviour, which may 
 make it fmell of Flattery, and fo, inftead of Love, purchafe Hate j like 
 fome, who, by their perpetual Laughing and (hewing their Teeth, make 
 Men in doubt, whether they honour or banter them. 
 
 Guazzo, It is a common Saying, That to fmile upon every Body, is a Sign 
 rather of a vain Mind, than a chearful Countenance. 
 
 Annibal. With Affability I will join, as a Sifter and Companion, another 
 Virtue very neceffary in Converfation ; and is that which, not only with 
 fmooth Words, bit with a certain witty and jocofe Pleafantry, wonderfully 
 delights the Hearers. And as the firft is a Sign of Good-nature, fo this is 
 of Wit ; and is known, not only in jefting merrily with others, but in tak- 
 ing a Jeft freely. 
 
 There are various Kinds of this Sort of Pleafantry ; and therefore Philo- 
 fophers and Rhetoricians, knowing how available it is in recreating the Mind, 
 when over-charged with Melancholy and penftve Thoughts, how acceptable 
 in Company, and how conducive to Health, have, very largely, taught us 
 many Ways to attain it. 
 
 Guazzo. I readily believe, that Art and Study may do fomething towards 
 it; but in my Judgment, it is Nature only can complete the Work. That 
 this is true, appears from hence, that there are many Men of great Wifdom 
 and Learning, who know not how to pafs a Joke with a Grace ; and, on the 
 contrary, many ignorant Men, even among the Vulgar, will humour a 
 Matter of Jeft fo agreeably, that they would make Heraclitus himlelf laugh 
 at it. \ L!ii(/-,v 
 
 Annibal. I grant indeed, that the Adions of Men vary according to the 
 Diverfity of their Nature j and that it is very difficult to beget Mirth in 
 another, without a certain Livelinefs of Spirit in ourfelves. But it is fe;doni 
 feen, that a Man of a merry Difpofition, is without fome Degreesof Wi;,' 
 This Gofjella intimates, when he fays. That to play the Fool well, a Man ought ■ 
 to be wife. But yet I am of Opinion, that a Perfon, naturally grave and 
 folemn, mav, by Ufe, get a Habit of Pleafantry j and I am perfwaded you 
 
 Q_2 will 
 
124 51&^ ART of Conversation. Part. II. 
 
 will not deny, but there are feme of a fever e and auftere Countenance and 
 Behaviour, v^ho, in Company are exceedingly pleafant and merry. How- 
 ever, it is better for a Man not to alter his natural Propeniity to Gravity, than 
 to be immoderately merry. For as the Mean is commendable, fo the Ex- 
 tremes are deteftable, growing either into Scurrility by too licentious a Ban- 
 ter, or elfe, into Incivility, by refufmg any Place to Jefting and Merriment. 
 
 Guazzo, Now, iii as much as you have (hewn how Pleafantry diverts in 
 Company -, how Gentlenefs of Speech makes us appear in our true Charac- 
 ters, and difcovers the internal AiFedions of the Heart, whereby we win 
 the Good-will of others ; I would gladly know, if there be any other. Way 
 to work the fame laudable Effects. 
 
 Annibal. Altho' by Affability alone, we imprint on the Minds of Men 
 a good Opinion of us, even as the Wax takes the ImprelTure of the Signet; 
 yet there is fomething elfe wanting, whereby that Print and Impreffion may 
 be made lafting ; this, neceiTary Requiiite, is that Virtue called Modefty ; 
 or rather that which we ufually term Difcretion. 
 
 Guazzo. On what Occafion is that Virtue pradifed ? 
 
 Annibal. Upon all ; but particularly in cenfuring other Mens Faults. It 
 is for this Reafon, among others, it may be fuppofed, that God made Man 
 a fociable Creature, that by Means of Conversation, he may both affift 
 others, and be affifled himfelf, as Need (hall requy-e. Wherefore, fince no 
 mortal Man is endued with abfolute Pcrfedion, we muft not mock at other 
 Mens Imperfedions, leaft others lliould take it in their Heads to laugh at 
 ours. 
 
 Guazzo. Your Obfervation is juft : But don't you know, (as the Proverb 
 
 hy^) 'That we fee better afar o£\ than near at Handy that at Home we are 
 
 as blind as Moles, but Abroad as Jharp-fighted as Argus j and that we can 
 
 fpy a Mote in another's Eye, but difcern not a Beam in our own ^ But from 
 
 vvhence, do you think, this Fault has its Rife ? 
 
 iiAnnibal, Very likely from Self-love, which fuffers not a Man to fee his 
 Itnperfedions. 
 
 Guazzo. But, methinks^ fuch a Man feems to love others better than him- 
 felf; becaufe he leaves his own Faults uncorreded, to amend thofe of others. 
 
 Annibal. He would certainly love others better than himfelf, if his Mo- 
 tive to feek the Amendment of other Mens Faults, was derived from pure 
 Charity and Love ; but it is too notorious, that he is excited to do this fronx 
 a Sort of prefumptuous Defire to be thought more wife- than his Neigh- 
 bours; and therefore I think the real Caufe, why we are fo bufy in finding 
 out Faults in others, is, that (contrary to the before-cited Saying of Socra- 
 ' tes) we take more Pleafure tG feem than to be-, and we think we difcover 
 lefs Sagacity in correding our own Faults, than in reprehending the Fai- 
 lures 
 
Part. II. ^he A R T of Conversation. 12^- 
 
 lures of other Men. But all thofe, who arc refolved to be fuch as they 
 defire to feem, are the mofl; fevere Reformers of themfelvcs, and will fooner 
 find out their own Faults than others. 
 
 Guazzo. Pray be fo good as to explain, what thofe Faults of others are, 
 wherein this Difcretion is to be ufed ? 
 
 Annibal. There are two Sorts ; the one, of thofe who are not full ripe ; 
 the other, of thofe who are quite rotten. The Unripe are thofe we are 
 ready to commit ; and the Ripe are thofe which we have already com- 
 mitted. The firfl we muft, as much as polTible, forbear to commit; 
 as to the others, fome are to be excufed, and fome to be blamed. If then, 
 (to illuftrate this Matter) in reafoning upon any Subjed, we fee a Perfon fo 
 hard put to it, that he knows not well how to extricate himfelf, without 
 committing fome Abfurdity, either in his Words or Argument, we fhould 
 a(5l a difcreet Fart in preventing him. When we fee one ftumbling at a 
 Stone, and ready to fall down, we catch hold of him and ftay him up, not 
 fuffering him to come to the Ground, to make the Company Diverfion, and\ 
 him afhamed. So when, by fuch friendly Means, we allure him that fpeaks 
 of the Efteem we have for him, and give him to underftand how jealous 
 we are of his Honour, we thereby gain his Love and Affed:ion ; whereas, 
 on the contrary, nothing will fooner fet him in a Rage, and make him ali- 
 enate his Good- will from us, than to give him Room to think he is had in 
 
 I Contempt, and laughed at. 
 
 I Guazzo. This Kind of Contempt, I conceive, is not to be borne withal; 
 for there is no Man entertains fo bafe and abje€t Opinion of himfelf, as that 
 he deferves to be fcorncd. But befides that, in my Judgment, it is not good . 
 Manners to mock another, becaufe he himfelf may be in. Danger of the 
 like, or perhaps worfe Ufage j lor fuch a Blow as the jlfs gives the Wally 
 fuch an one be receives himfelf. And if it be a Fault to make our Diverfion 
 of them we know, it is a much greater to deride thofe we know not ; 
 which fome rafh and infolent Fellows are guilty of, who (as the Saying is) 
 judgins; the Horfes by the Saddles and Furniture y don't confider^ that under a , 
 clownijh Coaty often lies concealed a noble and lively Under /landing. 
 
 A-inibal. A poor Peafant of Monferat, is an Example to this Purpofe* ' 
 Coming into the City in Company with fome Women, a pert Citizen faid , 
 to him, 'Thou hifi brought Abundance of Goats to our Market. Sir^ faid he, 
 in z«y Mind I have brought but a few, in Comparifon of the great Number - 
 of Bucks that are there. 
 
 Guazzo. I know a young Fellow, whom, by his Looks and Behaviour,-^ 
 you would take for a Fool, and has occafioned fome to be mighty merry 
 with him j but I do affure you, he can frame his Anfwers fo fitly, and give 
 Joke for Joke fo patly, that thofe who boldly begin the Skirmilh with him, 
 are often forced to retreat (hamefully. Anniba},! 
 
126 ^e ART of Con vers aton. Part. IL 
 
 Annibal. To conclude j it is very perilous to deride and laugh at others, 
 and, as the Saying is, to anger a IVaJp. And therefore it is not good to 
 mock any Man in any-wife. For, if he is our Superior, or Equal, he will 
 not bear to be mads the Obje(fl of our Ridicule. If he is our Inferior, we 
 thereby force him to withdraw his Good-will from us, which may be of 
 ill Confequence. For we ought, if poffible, to conciliate the AfFedions of 
 every Body to us. Now, if it fhould fo happen, that a Perfon over(hoots 
 himfelf in his Talk, we muft confider, whether it proceeds from Un/kilful- 
 nefs, or Folly, or of a perverfe pefign. For the firft, we ought to excufe it, 
 or prudently endeavour to hide it, and not make a Jeft of it, as fome fcof- 
 fing Chaps, without Senfe or Wit, commonly do: For as it is an ill thing 
 to make Game of that which is well done, fo it is both barbarous and odious 
 to fcofF at Faults which proceed from Ignorance or Over-fight. But let us 
 now come to thofe Faults which are the Eifeds of Vice, and therefore to be 
 reproved. 
 
 Guazzo. I think more Difcretion is required in reprehending thefe, than 
 the others. 
 
 Annibal. So much the more, as by how much the Danger is greater to 
 deal in good Earned, than in Jeft. And tho' it is convenient for all Sorts 
 of Men to excufe or cover thofe little Foibles before mentioned, in whom 
 foever we find them, yet it is not lawful for every one to corredl and reprove 
 the Faults and Failures of every Man. Thus, no Man ought to take the 
 Office of Cenfor upon him without being thereto lawfully authorifed j (as 
 for a young Man to reprove an old ; or for one in a mean Condition, to 
 rebuke one in a higher Rank) nor one who is known to have the like, or 
 greater Imperft(3:ions in himfelf; (as for one Adulterer to rebuke another for 
 Lafcivioufncfs) nor for one that is a notorious Liar. For, as the Proverb 
 fays, He that mocks the Lame, Jhould take heed that himfelf goes upright. 
 
 But farther ; we ought not to prefume to corred; any, but thofe, with 
 whom, either by Confanguinity, or long Familiarity, we have fufficient 
 Credit or Authorrty. In ftiort ; in cenfuring, we muft not only have a 
 Regard to the Quality of the Perfons, but alfo to Time and Place, and to 
 confider, both in what Manner we dired our Reproof, and how our Friend 
 is difpofed to receive it. And therefore when one faid to another in Liquor, 
 Are not you afiamed to be fo drunk ? he anfwercd very well, Are not you 
 ajhamed to reprove one that is drunk f Thus again, to reprove a Swearer 
 when he is in a Rage, and in the Prefence of others, would be fo far from 
 having a good Effed upon him, that it would make him worfe. Bat this 
 Caution is not fuflicient, without even yet a greater Difcretion j we muft 
 ufean honeft Kind of Deceit, and intermingle with the Bitternefs of Re- 
 proof, the Sweetnefs of fome Praife. Or we (hould blame others for thofe 
 
 Faul:s 
 
 I 
 
Part. II. The ART g/' Conversation. 127- 
 
 Faults, which we fee in him whom we endeavour to reform; or reprove 
 our felves as fiibjed: to the fame Errors. 
 
 In fine ; we fhould reprehend our Friend in fuch Manner that he may 
 take it well, and think himfelf obliged to us for it ; as feme Philofophers 
 have taught in their moral Works, and which fhall fuffice touching this 
 Point. 
 
 Now, with Refpedl to other Means of obferving that general Rule be- 
 fore laid down, to be, rather than feem to be, if we examine it thoroughly, 
 we fhall find, that thofe who adhere to it, make Ufe of that Difcretion we 
 have been defcribing in avoiding all quarrelfome Difputes, and obftinate 
 arguing in Matters, wherein a Man, defirous of that vain Seeming, will 
 often, contrary to all Reafon, flrive to feem to have the Superiority over all 
 others. 
 
 Guazzo. Nothing, I believe, makes a Man fo ill received in Company, 
 as that. 
 
 Annihal. And therefore, if he who fpeaks, declares the Truth, we ought 
 to be as well fatisfied with what he fays, as if the Words were Holy Writ. 
 And if he chance to utter an TJntruth, rather than too ftifly conteft it with 
 him (if it does us no Prejudice) we ought modcftly to bear with it ; obfer- 
 ving always the Rule of EpiBetus, 'T'hat, in Company, we jhould fuhmit hum- 
 bly to our Superior ; mildly perjwade our Inferior ; and acquiefce quietly 'with 
 6ur Equal. And by this Means we fhall prevent all Quarrels. 
 
 I intend next to inform you, how a Man ought to behave himfelf with 
 Refped: to thofe Ceremonies that Cuflom requires to be Obferved in Com- 
 pany. 
 
 Guazzo. I fhould rather think it Wifdom to avoid all Ceremonies in 
 Company ; becaufe they proceed more from fupercilious Vanity, than fin- 
 cere Affection ; and in my Judgment, the more a Man ufes them, the lefs 
 Plain-dealing he is thought to have. Whereas, on the contrary, when you 
 fee one go plainly to work, both in Words and Gefturc, you will foon pro- 
 nounce him an honefl well-meaning Man. For my own Part, I little re- 
 gard, when my Equal, having the Wall of me, leaves it to give me the 
 upper-hand ; I had rather have more of his Good-will, and lefs of his Ho- 
 nour. And as you mufl needs laugh, when you fee at a great Diftance, 
 a Number of People leaping, fkipping, dancing, and hear no Mufic among 
 them ; fo neither can you help being merry, to fee afar off, two perfonj uie 
 many ceremonious Gefticulations of the Head, Hands, Knees, writhing of 
 the Body, and not hear a Word pafs between them : I need not tell you, 
 that for one who ufes thefe Ceremonies with a good Grace, there are Multi- 
 tudes whom they become fo ill, that it would make you fick to fee them. 
 And fome you will obferve go fo awkwardly about it, that in aiming to be 
 
 Couj?t- 
 
'isJ 7he ART of Conversation. Part. II 
 
 Court-like, they make themfelves Cart-like. As I have taken Notice of in 
 fome, who, while they have been talking with the Duke my Mafter, and 
 feeing him bare-headed, have laid hold of his Arm with both their Hands, 
 and forced him to put on his Hat. 
 
 Annibal. He fhould have put it off again, to (hew that he was not bare 
 in Compliment to them, but becaufe of the hot Weather. 
 
 Guazzo. J3ut there was another who behaved himlelf a little better; for, 
 talking with the Duke^ who was uncovered, he clapped his own Cap upon 
 his Grace's Head. So that I fay again, I can by no Means away with thefe 
 Ceremonies ; which are no lefs unfeemly in fecular Concerns, than they are 
 proper in facred and divine Things. 
 
 Annibal. I fee not why you (hould diflike thofe Things that are fo uni- 
 verfally approved of by all Men. 
 
 Guazzo. I apprehend, you are under a Miftake j for I know many Men, 
 who are profefled Enemies to thofe Ceremonies. 
 
 Amiibal. Believe me, my Friend, thefe Men, who openly oppofe them, 
 in their Hearts, defire them j and if you will examine the Matter tho- 
 roughly, you will find that Ceremonies difpleafe No-body. For this is 
 certain, that they are Marks of Refped ; and there is not that Man living, 
 who is not glad in his Heart to have Refped: ftiewn him, and who ought 
 not to be glad of an Opportunity of {hewing his Refpedl to another; for 
 (according to the Saying of the Philofopher) he who honour eth^ receiver more 
 Honour, than he ivho is honoured ; and, like the Sun, the Beams of Honour 
 do, as it were by Refledlion, rebound back upon him. And as he who is 
 ceremonious, may be thought a Dififembler, fo he who is not fo, may be 
 taken for a Clown, a rude Fellow, and a Defpifer of others. I won't fay 
 they do amifs, who defire you to ufe no Ceremonies in Refpc<S to them ; 
 I rather commend them : For even their faying fo, is a Kind of ceremo- 
 nious Behaviour, whereby they endeavour to cover their Ambition ; and is 
 not unlike the Practice of Phyficians, who, for Manners-fake, will refufe 
 Money verbally, yet grafp it with their Hearts, and are glad to finger it 
 with their Hands. And as the lacred Ceremonies, when they are free 
 from Superftition, are not difpleafing to God, and kindle Devotion in the 
 Minds of ignorant People, who are not perfe<5tly acquainted with the Holy 
 foiptures; fo thefe external Ceremonies procure us the Good-will of our 
 Friends and Superiors to whom they are addrefled, recommend us for our 
 civil Carriage, and difi:inguifh us from rude Country Clowns. 
 
 Guazzo, But how mull; we regulate ourfelves m the Ufe of thefe Cere- 
 monies? 
 
 Annibal. Why, in fuch a Manner, that he who ufes them, may difcover 
 the Affedions of his Heart, and the Sincerity of his Love, together with 
 
 the 
 
Part. II. 'The ART c/^CoNVERSAtioN^ 12 j 
 
 the external Rerpe(ft he pays him ; otherwife Ceremonies are loathfome, 
 and Signs of an infincere Meaning. And on the other Side, he who re- 
 ceives thcfe outward Honours ought, firft, modeftly to decline them, fo as 
 to {hew that he does not exped: theni ; otherwife he will difcover his Pride, 
 which, in Converfation, will do him the greateft Prejudice. 
 
 But farther, you know very well, that when your Equal pays you Refpe<fb, 
 it is out of a courteous Civility, rather than of Duty ; for when you accept 
 of thofe Honours as your Due, in the fame Manner as you do from your 
 Inferiors, you will find, he will be but little mindful of his Refpeds to you 
 afterwards. In fhort, we (hould receive Honour at the Hands of our 
 Friends, rather as offered by them, than looked for by us ; nor would it be 
 at all amifs to imitate the Example of a certain difcreet Gentleman, who, 
 after a long Struggle between him and fome of his Friends, who (hould firft 
 enter the Door, at laft faid, Tou may now be Jatisfiedhow much lam at vour 
 Command^ fince I am ready to obey you in Things that turn to my Dijhonour : 
 Which faid, he went in without any farther Ceremony. 
 
 Guazzo. I allow the Reafons you have alledged in maintaining the Pro- 
 priety of Ceremonies} yet I muft fay, that they ought to be obferved rather 
 among Strangers, than familiar Friends. For if I am not deceived, true 
 Friendship confifts not in ceremonious Words or Deeds. 
 
 Annibal. I am entirely of your Mind, that true Friendship (hould be 
 quite feparate from Ceremonies. But where now are thofe true Friends to 
 be found ? Know you not, that according to the Philofopher, perfeB Friend- 
 ship extends not to a great "Number of Perfons, but is rejlrained to the Love 
 of one Perfon only, I know not who is your aSTured Friend, but yet lam 
 fure I have not yet found mine, with whom I could communicate with 
 that Freedom, Simplicity, and Tranquillity, which you have intimated ; 
 and you will find it the hardeft Matter in the World to find, two Hearts fo 
 ftridtly united in the Bonds of Love. And tho' in Token of true Friend- 
 Ship, you call your Companion Brother, yet perhaps he has no Mind to give 
 you the fame Title ; and that you may not ufe him with the fame Free- 
 dom for the future, he will call you Mr. Guazzo. And to prevent your 
 treating him in too familiar a Style when you talk with him, he will accoft 
 your Worfliip in fuch a Manner, that you will be forced to retire, a Step 
 back, and ufe him rather ceremonioufly than friendly. From this common 
 Ufage of the World, I gather, that thofe with whom we are converfant, 
 being rather Well-wifliers, than true Friends, we (liould take eipecial Heed 
 of too broad or too familiar a Behaviour with them, whereby we may ha- 
 zard the Lofs of their Good-will j let us imitate the Flics, which tho' they 
 always dwell and ejlt with us, yet will not become tame. 
 
 R Gua%zo. 
 
136 ^e A R T 0/* Conversation. Part. II 
 
 Guazzo. I am very well fatisfied of the Truth of all you have faid ; and 
 I confider vsriih myfelf that your Difcourfe comprehends general Matters, 
 and is applicable to all Sorts of Perfons. And therefore you will oblige me 
 in declaring particularly the Method that every one ought to obferve, accord- 
 ing to his Rank and Station. 
 
 7 Annibal We have already taken Notice, that it is a Thing impoffible to 
 enumerate the many Particulars that every one ought to pradife in Compa- 
 ny j and therefore it (hall fuffice only to confider, that the Rules before laid 
 down, ought to be in common to all, as the Streets, Churches, and com- 
 mon Conduits are. But as every one endeavours to get and appropriate to 
 himfelf, either Houfe, Lands, or Money ; fo every Man in his particular 
 Rank of Life and Converfation ought to propofe to himfelf fome peculiar 
 Laws, and fuch a Kind of Behaviour as (hall be proper for his Calling and 
 Profeflion. But to reap the right and genuine Fruit of Converfation, which 
 conlifts chiefly in the Good- will of others, it is necelTary that we know 
 and learn not only what belongs to ourfelves, but alfo how to behave our- 
 felves towards others, according to the Difference of their Eftate ; becaufe 
 it may happen that we come in Company, fometimes with the Young, 
 fometimes with the Old ; with Gentlemen ; with common People ; and 
 now and then with Princes, or with private Perfons ; one while with the 
 Learned ; by and by with the Ignorant ; now with our own Countrymen, 
 then with Strangers i now with Religious, anon with Seculars 3 fometimes 
 with Men, and at other Times with Women. 
 
 Guazzo. I now perceive you would enter into a Labyrinth, out of which 
 it would be a long Time before you could extricate yourfelf, if you (hould 
 difcourfe particularly of all thofe Points. 
 
 Annibal. You think then, that every one of thefe Points will require 
 a whole Day's Difcourfe? 
 
 Guazzo. Well, fince you are fo defirous to difpatch this Matter in fo fhort 
 a Time, you will do as thofe that ride Poft, who, in order to rid Ground 
 the fafter, take but a tranfient View of the Country they travel through. 
 
 Annibal. I fee then (as it were in paffing along) that there are few to be 
 found, who are not difordered with fome of thofe Difeafes we have before 
 mentioned; but the moft extremely fick of all, are young Men: For whofe 
 Health it is requifite, that they (have off from their Face that counterfeit 
 Beard of falfe Seeming and vain Perfwafion ; remembring, that as their 
 Faces are fmooth and without Hair, fo their Heads are barren of Under- 
 ftanding. For, if it be true, that Length of Time brings Experience, and 
 Wifdom grows out of Experience; it is alfo true, that young Men, for 
 Lack of Years and Experience, cannot be wife. From whence comes that 
 Proverbj ^hat the Devil is full of Knowledge, becaufe he is old. And there- 
 fore 
 
Part. IL fhe A K T of CoNvERSATIo^f. ijf 
 
 fore they ought to bridle the too rafli Fluency of their Tongues, and let their 
 chief Medicine be Silence, and that Saying be imprinted on their Hearts, 
 'That a young Man jhould fcarce /peak in his own Caufey althd he fiould, in a 
 Manner^ be obliged to it, 
 
 Guazzo. It is a common Obfervation, that a young Man is to be blamed, 
 when he would feem to talk like an old Man; and a Woman when (he 
 imitates a Man. 
 
 Annibal. Young Men ought more particularly to obferve this Silence when 
 they are amongft their Seniors, whofe Company may be extremely profi-* 
 table to them. 
 
 Guazzo. Their Advantage by it is (o much, as it is for the moll: Part 
 diftaftful to them, by Reafon of the Difference of Complexions, Humours, 
 and Conditions between them ; fo that they fly from it with all the Hafl 
 they can, to enjoy the Company of their Equals. 
 
 Annibal. And therefore we ought to entertain fo much the better Opinion 
 of thofe young Men, who voluntarily affociate themfelves with old Men ; 
 becaufe they endeavour to prevent Age by Virtue. Hence it is, that, what 
 with the good Repute they have already obtained, and the worthy Acftions 
 they are daily doing, they arrive at Honour and Preferrrient before the ufual 
 Seafon. And therefore, I think, that thofe young Men, who hate the Com- 
 pany of the Old, conceal their Wounds, and fuffer them to fefler inwardly ; 
 as, on the contrary, thofe who frequent it, lay open their Imperfections^ 
 and thereby have an Opportunity of correding them. 
 
 Guazzo. It is much better to acknowledge our Follies in our Youths 
 than to have them to confefs in old Age j for, as the Poet fays, The Faults 
 of Touth fcarce leave a Stain behind. 
 
 Annibal. It is very certain, that Youth ought to learn of AgQ^ whofe 
 Wifdom and Authority they fhould venerate, and from thence be taught 
 to quell their raging Paflions, to own their unfteady Waverings, and to cor- 
 rect their other natural Imperfections. As when we have Occafion to tra« 
 vel into foreign Countries to us unknown, we addrefs ourfelves to Some- 
 body who is acquainted with thofe Countries, for Inftrudtions to inform us 
 of every Thing we want to know in Relation to our Journey : So likewife 
 with Regard to the Pilgrimage we have to make through this doubtful and 
 deceitful Life, we can do nothing better, than to get Information of thofe 
 who are happily arrived almofl at their Journey's End, to know the Roads 
 we are to leave, and thofe we fhould take, fo as we may fafely fini(h our 
 Travels. The Voyage of Life is generally very dangerous to Youth, as fays 
 the wife Man, who, to the uncertain Flight of an Eagle in the Air, of the 
 Ship on the Sea, and of the Serpent on the Rock, adds, as moft uncertain, 
 the Way of a young Man in his firjl Tears, Young Men (hould therefore 
 
 R a keep 
 
Y^i the ART o/* Conversation. Part. II. 
 
 keep Company with the Old, and to make Account, that he who alToci- 
 ates himfelf with the Wife, becomes wife j and to imitate the Roman 
 Youth, who had fuch a Veneration for Age, that every one honoured his 
 Elder, as his Parent. And, on the contrary, it was a Crime judged worthy 
 of Punifhment, for a young Man not to reverence the Aged, or a Child, 
 one at Man's Eftate. Nay, in fome Countries, it is not lawful for a young 
 Man to bear Witncfs again ft his Elder. And, in Truth, it is highly rea- 
 fonable^ that every one ftiould pay due Repeats to thofe that are above them- 
 in Years and Underftanding. And as they fee their Juniors do them Ho- 
 nour in Refpedl of their being older, fo ought they to take the Example, 
 and do Homage to thofe that are their Elders. 
 
 But after all the Medicines which I have prefcribcd for the Health of 
 young Men, I will, for a Conclufion, add this, that as they ought to avoid 
 bold Prefumption, fo they (hould, in Company, put on fuch a modeft Bafli- 
 fulnefs, that their Cheeks may, now and then, be painted with Vermillion, ' 
 which will look graceful, difcovcr a Good-nature, and be a Sign of their 
 future happy Difpofition. 
 
 Guazzo. I could never bear with Impudence in Youth : For befidcs 
 the Difefteem they will procure themfelves for being thought to want Mo- 
 defty, which is a Virtue they ought to prize, it feems to prognofticate that 
 they will come to no good End. 
 
 Annibal. I think we have faid enough of young Folks ; let us now, if 
 you pleafe, turn our Eyes from the Eaft to the Weft, and confider what 
 belongs to old People j in whom break forth many Maladies, as well of 
 Mind as of Body. 
 
 Guazzo. I am afraid you will find it difficult to heal thofe old feftered 
 Sores, which are certainly very hard to be cured. 
 
 Annibal. This indeed I allow j yet all Sores in old People, are not ^t(- • 
 tered. I count thofe old and feftered that have taken deep Root, and 
 which have grown up with them from their Youth • but thofe I call not 
 old, which old Age commonly brings with it. Thus, to be feverc, chur- 
 lifli, covetous, whining, &c. are Difeafes of which fome antient People 
 may be cured, by giving Place to Reafon. 
 
 Guazzo. Altho' perhaps they may be cured of thofe Difeafes, yet, in 
 my Apprehenfion, we ought not to attempt it. It feems rather better to 
 follow their Humour, as we ufe thofe who are paft Recovery, in every 
 Thing they require?^ being mindful of the ufual Advice, Not to add Affik' 
 tion to the Affiiked. 
 
 Annibal. The right old Men (namely the Wife) the nearer they approach 
 their End, the more Delight they take in Knowledge and Virtue. Touch- 
 ing this, I defirc you to call to Mind what was faid by one, That if he had 
 
 • , . one 
 
Part. II. 7^^ A R T g/'CoNVERSATio n. j^^ 
 
 one Foot in the Grave , yet he ivould ftill be learning fomethtng\ becaufe he 
 was not ignorant , that the Things which we know^ are hut the lea ft Part cf 
 the Things which we know not. Yea, we may fay, that a Man never begins 
 to know, till, by Age, he draws towards the End 'of his Life. Which a 
 certain Philofopher very well illuftrates, when he laments, that Nature, 
 which gives a very long Life to many irrational Creatures, and is very libe- 
 rally kind to them, yet deals very hardly with Man, who is deprived cf Life, 
 juft then when he begins to live, that is, to underftand, and when he ought 
 to enjoy the Fruits of his Labours. But it is not my Intention here to Jay 
 down Inftrud:ions in what Manner old People (liould fupport the Burden 
 of Age, and arrive fafely at the Haven of Reft from Sorrow and Mifei-y : 
 For in fo doing, I fhould foolifhly perfwade myfelf, that Cato has not already 
 handled this Matter very copioully and eloquently. But one Thing I muft 
 affirm, that many old Folks complain without Caufe, that their Age is but 
 little refpeded or regarded ; and are apt to fancy, that becaufe their Head 
 is white or bald, are blear-ey'd, toothlefs, crooked, trembling, and fickly, 
 that therefore they are entitled to all imaginable Honour j yet few of them 
 perceive how void they are of Underftanding, Wifdom and Virtue j and 
 therefore they ought to confider, that old Age is not to be refpeCted or 
 reverenced for the Number of its Years, but rather for the Merit of its good 
 Conditions and Virtue; and therefore it is faid, That the hoary Beard is a 
 Sign of TearSy not of Knowledge. And I may venture to affirm, that an old 
 Man without Knowledge and Virtue is worthy of no Honour at all; 
 becaufe it is a Sign he hath fpent his Youth in nothing that is commendable; 
 W^hich is explained by this Saying, That there are three Sorts of Men odious 
 to the World J a poor Man proud j a rich Man a Liar-, and an old Man a 
 Fool. Now, with Refpedt to Converiation, I would advife old Men always 
 to temper their Talk with Gravity and Wifdom ; and for the mofl Part,, 
 with thofe Things which ferve for Example and Inflrudion of Life. 
 
 Giiazzo. No doubt it is the Cuftom to pay Refpetl. to old Age ; and 
 their Words have always more Weight than thofe of young Men. 
 
 Annibal. Hence it comes, that when young Men are afked their h^ty. 
 tlaey fain themfelves younger than they are,, to preferve their youthful Bloom, 
 that others may think they have that Vigour and Sufficiency in them, that 
 are proper and natural to Youth ; fo old Men will always perfwade us they 
 are older than they really are, to enjoy the Pre-eminence, and Authority that 
 are given to Age. 
 
 Guazzo. This, for the mofl Part, is very true j yet now and then we fee 
 fome old doting Fools, who, notwithflanding they feel their Legs feeble and 
 trembling under them, and fee in their Glafs their white Hairs, which fllould 
 exhort them to a, fpeedy Change of Life and Manners, yet nothing will 
 
 prevail 
 
134 ^he A K T of Conversation. Part. II. 
 
 prevail with them to alter their Courfe; but will ftill play the Parts o^ 
 Soldiers and Lovers; not regarding that Saying, 
 
 IVhen Age advances with its meagre ^rain. 
 
 And Jioops ivith bending Shoulders to the Grave y 
 
 ^he Charms of Venus are beheld with Painy 
 And furious Mars «o more in Arms can brave. 
 
 So that they not only deny their Age, but make themfelves younger than they 
 are. 
 
 Annibal. Thofe you fpeak of are very ofFenfive j becaufe by their bad 
 Example they embolden young Men in their bad Courfes. I therefore rec- 
 kon he has attained to a good Share cf Wifdom, who can fuit his Manners 
 to his Age, and has an Eye to that Saying of the Apoftle, When I was a 
 Childy I fpoke as a Child \ but when I became a Man, I put away childifh 
 'things. But you fay nothing of thofe, who, not knowing how to yield to 
 the Courfe of Nature, want to feem young , to which Purpofe they ftrive 
 to hide their Age, either by plucking olF their Silver Hairs, or by dying 
 them of a golden Colour ; the fimple Creatures not perceiving, that this 
 Transformation, or rather Deformity, is as vifible as the Nofe in a Man's 
 Face. 
 
 Guazzo. I knew one old Grey-beard, who was lenfible enough of this, 
 but too late, and with Repentance. For being denied a Favour which he 
 requefted of his Prince, he went and dyed his Head and Beard, and fancy- 
 ing he ftiould not be known, returned two Days afterwards and pre- 
 ferred his former Suit to the Prince : The Prince perceiving his Craft, 
 but diffembling that he did fo, anfwered, I don*t think it confiflent with my 
 Honour to grant it to you^ becaufe I have already denied it to your Father^ 
 whoy two Days Jincey requeued of me the fame thing. 
 
 Annibal. Let us conclude this Subject, with advifing old Men to fuffer 
 their Minds to grow old with their Bodies, and not to behave themfelves 
 youthfully in their Age ; and when they are juft arrived at the End of 
 their Days, not to look back, but rather employ themfelves in confidering, 
 that Age naturally makes them crooked and bends them downwards, to the 
 End they may think of returning from whence they came; and to remem- 
 ber, that at that Inftanr, their Breath hangs on their Lips. They fhould 
 likewife be very cautious, how they defpife young People ; (a Fault common 
 to many of them) they ought rather to efleem and value them, and ufe 
 great Difcretion in their Behaviour towards them, to the End, that young 
 people (if for nothing elfe) may thereby be excited to do them Honour j 
 Giherwife they may affure themfelves they will be the Objeds of their 
 
 Contempt 
 
Part. II. The ART o/' Conversation. rj - 
 
 Contempt and Derifion. They (hould be very careful (when they are 
 amongft Youth) to ufe them virith great Refpea:, as well in Words as Beha- 
 viour, and remember that the Intemperance of old Men, makes young 
 Men more difordered and diflblute. And, to conclude, to have Regard to 
 that Diredion of St. Paul, That they be fiber, chafl, wife, found in the 
 Faith, in Charity, and in Patience ^ Virtues that will render them accep- 
 table to all lioneft Companies. But now let us fpeak of Gentlemen and 
 Teoinen, between whom, by Reafon of their Difference and Inequality, 
 there are divers Things to be obferved in Company. 
 
 Guazzo. I think that Labour will be loft, at leaft it is a Thing not 
 worth your Pains, to endeavour to inftruft the bafe Vulgar, v\^ho being 
 naturally uncivil, rude, untoward, difcourteous, rough, favage, and,' in a 
 Manner, barbarous, and void of Underftanding, your Attempt will be vain,, 
 and, as the Proverb fays, you will lofe both Water and Soap. 
 
 AnnibaL If you mean by thofe of bafe Birth, only Labourers, and 
 Ruftics, our Difcourfe, indeed, v^^ould be fpent in vain : But if you con- 
 fider the infinite Number of Perfons that reach not to the Degree of 
 Gentlemen, and yet are not far from it, you will not deny, that both for 
 the Generofity of their Minds, and the reputable Station of Life they are 
 in, they are worthy of fome Rank in Company, and ought to be placed in 
 the Middle between Gentlemen and Clowns. And, indeed, I know many 
 Men in but indifferent Circumftances, of genteel and courteous Behaviour, 
 have been well educated, and, in their Talk and Condudl, excel many Gen- 
 tlemen. And I am certain you know many Gentlemen more uncivil than 
 the very Clowns themfelves. 
 
 Guazzo. If they are uncivil, how are they Gentlemen ? And if they are 
 Gentlemen, how can you call them uncivil ? I pray you at once unloolen 
 me the Knot of this Gentry, which I perceive is very intricate, by Reafon 
 of the Diverfity of Opinions about it ; by which you will be able the more 
 manifeftly to fet forth and defcribe the Converlation between Gentlemen 
 and Yeomen. 
 
 Annibal Having this Day to fpeak of many Things, and it being already 
 late, I cannot fully fatisfy your Requeft. For it will require a great deal o£ 
 Time, to bring in all that a great many Authors have written of it at large ; 
 particularly, the great Tiraquel, one of the King's Counfellors in the Parlia- 
 ment of Paris; yet, not to leave you wholly unfatisfied, and as it will be 
 no great Interruption to our Defign, I fay, (as it wtxQ en pajfant) that fome 
 going about to define G^/^/ry,, have faid. It confifts in the Dignity of Fa- 
 thers and Anceftorsj others, in the anticnt Patrimony; others, in Riches 
 joined with Virtue j others^ in Virtue only. But farther, the worthy Mr.. 
 George CarrettOy^n Academic^ proved, the other Day, from the Authoritv 
 
 of. 
 
jj6 The ART o/" Conversation. Part. II. 
 
 of Baldws, that there are three Sorts of Gentry j the firft in Refped: of 
 'Blood, as we commonly underftancj it; the fecond, for good Qualities, 
 in which Senfe the Philofophers take it ; the third, aS compounded of both 
 the others ; and this I call true Gentry. 
 
 Giiavzo. You might have added a fourth Sort, which is obtained by the 
 fpecial Grace of Princes. 
 
 ylnmbal. This may, not unfitly, be joined to the Philofophers Gentry. 
 For it may be affirmed, that the Prince, by his fpecial Privilege or Grace, 
 approves the Virtue and Merits of him he raifes to the Rank of Gentry. 
 But the Denomination of Gentry was much more reftrained by Diogenes^ 
 who being afked, IV }jo were the bejt Gentlemen? anfwered, T'hofe who de- 
 fpife RicioeSj Honours, Pleafures, and the Allurements of Life, and who 
 patiently Jubmitted to their Contraries^ namely^ Poverty^ Ignominy, Pain, 
 and Death. 
 
 Guazzo. I am apt to think, the Race of this Sort of Gentry is now 
 quite extind:, 
 
 AnnibaL As there are many Diftinftions of Gentry, according to the 
 Diverfity of Mens Opinions, altho' Philofophers have confined them to four 
 -or five Sorts, I will be fo bold, now we are converfing familiarly upon the 
 •Subjed, to add one Sort more according to my own Fancy, tho' I {hall 
 deviate a little from their Notions. There are then, three Sorts of Gentry, 
 from which I derive three Sorts of Gentlemen, namely, Gentlemen of the 
 •firft, fecond, and third Degree. I will give to thofe of the firft Degree, the 
 Title of Half-Gentlemen, not having at prefent a more proper Epithet to 
 nahie them by. The Second Sort I will call Gentlemen ; and the third. 
 Right Gentlemen. Now, of Half Gentlemen, I conftitnte three Sorts; 
 the firft, thofe who are Gentlemen only by Birth, defcended of fome antient 
 Family, but have in themfelves neither good Conditions, nor genteel Beha- 
 viour, nor fo much as a fmgle Quality to denote them Gentlemen. 
 
 Guazzo. Thefe, in my Judgment, may rather be faid to be defcended 
 from Gentlemen, than that they are really fuch themfelves. And thefe are 
 thofe, who at every Word, fwear by the Faith of a Gentleman, when there 
 js no Oath required of them ; by which Means they render themfelves fuf- 
 pedtcd, as Witncifes, who voluntarily ofli^er their Evidence before it is called 
 for; and then feem fearful that they fliall not be taken for Gentlemen, and 
 as tho' they were confcious that their Looks, their Words, and Actions, 
 intimate that they are no better than Clowns. They afilime, indeed, the 
 Name cf Courtiers, but, in their Behaviour, difcover themfelves to be no 
 better than Carters. 
 
 AnnibaL We r.eed not wonder at thefe Differences ; for, as in Fields, fo 
 in IbOiC Families, there fprings up Fruit in great Fertility ; and in Pr ocefs 
 
 of 
 
Part. II. lie ART of Conversation. 137 
 
 of Time, there grow up excellent and famous Men ; and afterwards there 
 is a gradual Decay, till there is a perfect Barrennefs ; fo that the original 
 Fatnefs and Goodnefs of the Soil is changed, and degenerates into a fterile 
 Ground, that brings forth nothing but Weeds and Rubbifh. It is manifefV, 
 that not only Houfes and Families wax old, but even whole Cities, yea, the 
 World itfelf. How many antient Houfes have there been, of which there 
 are not now the leaft Traces or Remembrance ; or elfe they are reduced to 
 the meaneft and bafeft Condition t 
 
 Gnazzo. DaJitj therefore, obferves very well, xh2i\. Races razed are -j m 
 Ejiglijh, and Houfes rim fo Wreck. 
 
 Annibal. It has thereupon been faid, not without Reafon, if one were to 
 look into the Originals of Families, there is no King who is not defcended 
 from Slaves, nor at Slave but comes from Kings. And if you recoiled: 
 Things of Times paft, and compare them with the prefent ; nay, if you 
 only have Regard to the Revolutions of our own Times, you (hall fee, that 
 as all Things in general, fo Houfes in particular, turn like the Wheel, now 
 afcending, by and by at the Top, and then defcending till we fee them at 
 the Bottom. So that we may fay of Gentry, it begins, increafes, diminiflies, 
 till it quite vanifties. 
 
 Guazzo. One might very well compare the State and Condition of Gen- 
 try, to the variable Courfe of the Moon. But for what Reafon, do you fup- 
 pofe, God caufes thefe Alterations and Changes in Families? 
 
 Annibal, Perhaps to this End, to teach us not to hoard up for ourfelves 
 any Treafure upon Earth ; and that we fhould lift ourfelves up to the Con- 
 templation of heavenly Things, in which only a Man can aflure himfelf of 
 Happinefs. But another Reafon may be here alledged, namely, that God 
 will fuffer no Evil to go unpunifhed. For a famous Writer, fpeaking of the 
 Nobility of the World, makes it nothing elfe but the Riches of the Antients ; 
 and adds, that every rich Man is either unjuft himfelf, or the Heir of fome 
 unjuft Man ; and concludes, that the Gentility of every Houfe, took irs 
 Beginning from Injuftice ; and therefore we are not to be furprized, if 
 things ill gotten, are ill f pent. 
 
 But to return to my Purpofe ; thefe Half-Gentlemen, w;hom Nature has 
 not favoured with any Virtue, yet boaft of the Worthinefs of their Ancef- 
 tors, deferve to be laughed at. For the more they dliplay their Excellencies, 
 the more they betray their own Vilenefs ; becaufe nothing fets the Faults of 
 Children in a ftronger Light, than the bright and glorious Splendor of their 
 Fathers and Grand-fathers : And no doubt, he who has nothing of his own 
 to recommend him, the more he fpeaks of the Quality of his Anceftor?, 
 the more vile and contemptible he appears. And therefore it is now grcvv ri 
 into a Proverb, That unfortunate Children extol the Virtues of their Parents. 
 
 S I 
 
138 ^he ART gT Con VERS AT ION. Part. II 
 
 I pray God to keep us from the State of thefe Half-Gentlemen, whofe Ac- 
 tions not correfponding to the Nobility of their Houfe, they are but little 
 valued by the World, and are regarded no otherwife than Baftards. Where- 
 fore we will conclude, that we ought only to refpect the Qualities and Vir- 
 tues that are vifible in the Parties themfelvesj and that it is in vain to value 
 ourfelves upon the worthy Deeds of our Progenitors. 
 
 Having thus difpatched what we had to fay about this firft Kind of 
 Gentry, we come now to the Second, or thofe who are Gentlemen by their 
 good Conditions. 
 
 Guazzo. Which, in your Account, is the beft of thefe two ? 
 
 AnntbaL Let me alk you, whether you value thofe Things moft, which 
 are gotten by Labour and Induftry, or thofe which Nature or Fortune be- 
 ftows upon us ? 
 
 Guazzo. The firft. 
 
 Annibal. And which do you think are the moft valuable, the Gifts of 
 the Mind, or of the Body ? 
 
 Guazzo. The Gifts of the Mind. 
 
 Annibal. Now be pleafed to confider, that Gentry by Birth, cofts you 
 nothing, and that it comes to you by Succeffioui but Gentry by Merit is 
 obtained with great Difficulty in the Jaws of Death, and through a thou- 
 fand Dangers. We are to coniider likewife, that Gentry by Blood belongs 
 to the Body, but Gentry, by virtuous Qualities, has a Relation to the Mind. 
 Which made the Tyrant Phalaris fay, being afked what his Thoughts of 
 Gentry were, That it was tindoubtcdly the Fruit of Virtue, and that all other 
 Things came by the Means of Fortune j fince one of a bafe Birth may happen 
 to be ennobled above Kings ; and on the contrary, that OTie well born, may be- 
 come the mojl wretched and cofitemptible of all Mankind-, and therefore, if we 
 boajl of any thing, it mufl be of the Gifts of the Mind, and not of the ^ality 
 of our Ancejiors, which is already extingutjl:ied by the unknown and degenerate 
 Pojierity. 
 
 For this Reafon then I efteem thofe worthy of the greateft Commenda- 
 tion, who, from the loweft Station in Life, by the Ladder of their own Vir- 
 tue, climb to the higheft Pinnacle of Honour ; as many Popes, Kings, and 
 Emperors have done, being the Sons of mean Men. 
 
 Guazzo. And yet you fee the World commonly reputes Gentry by Birth, 
 as legitimate ; and Gentry by Virtue, as baftardly, and far inferior to the 
 other. And were you to afk the Opinion of the Gentlemen of this City, 
 I don't in the leaft queftion, but one and all of them will tell you, that they 
 had rather be born Gentlemen, and have nothing in the World but their 
 Rapier and Cloak, than to be defcended of bafe Parentage, and to be Sena- 
 tors or Prefidents. 
 
 Annibah 
 
Part. II. 1'he ART o/* Conversation. 139 
 
 Annibal. The Fable tells us, that the Fox twined his Tail about a Tree 
 with an Intent to (hake it to make the Fruit fall to the Ground, which not 
 bein<y able to do, he went away, faying, it was four, and not good enough 
 for him. The fame is the Pradlice of thofe you have been fpeaking of; 
 for not being able by their Virtue to raife themfelves to thofe Degrees of 
 Honour, defpife that Honour, and thofe Perfons, who, by Virtue, have 
 attained it. But affure yourfelf, that thofe that hold that erroneous Opinion, 
 have for the moft Part but a very little Claim to Virtue, But fliould you 
 talk with a Perfon who is fo by Birth, and who, by the Merit of his Learn- 
 ing or Arms, has obtained this fecond Gentry, he will unqueflionably {<zX. 
 a higher Value upon the Gentry purchafed by his own Virtue, than of that 
 which defcended to him by Birth : So that 1 nothing wonder that that com- 
 mon Opinion (hould obtain Credit, fmce the Number of Gentlemen with- 
 out Virtue, is far greater than thofe who are virtuous. Yet you may re- 
 member, that it was Yefterday faid, that the common Opinion confifts not 
 in the Number, but the Quality of the Perfons j and therefore the Opinion 
 you have produced, fhould not be called common. 
 
 Guazzo. This is an Abufe frequent in many Countries, but efpecially in 
 France^ where Learning is fo little valued, that a Gentleman, tho' he is fcarcc 
 able to maintain himfelf, thinks it beneath him to apply himfelf to the Study 
 either of Law or Phyfick. And tho' there is no Gentry, in a Manner, that 
 can ftand in Competition with that of the Prefidents and Counfellors of 
 Kings, yet you (hall fee thofe that are Gentlemen born, reckon them but of 
 a bafe and ignoble Degree. But I have feen many of them rightly ferved 
 for this their filly Opinion, or rather obllinate Humour. For I have known 
 one of thefe Counfellors or Prefidents (to maintain his State) when thefe 
 Gentlemen have had Occafion for his Service, has fuffered them to knock 
 a good while at his Gates, and when they have been let in, to walk a 
 long Time in the Court or Hall of the Houfe, before they can have Ad- 
 miflion to his Prefcnce; and very frequently (when he has mounted his 
 Mule in Haft to go to Court) to lacquey after like Slaves, to inform them 
 of their Suits and Caufes. But nothing in France fo much offended me, 
 as to fee the Secretaries of Noblemen in fo little Credit and Reputation as 
 they are; whereas, in Italy ^ the Secretaries of Princes are greatly honoured, 
 and very juftly, becaufe they are Partakers of their moft fecret Thoughts^ 
 and, as it were, the Keepers of their Honours and Dignity. And in France^ 
 he that can copy out Writings, and keep an Account of his Mafter*!» Reve- 
 nues in a Book, obtains the Name of Secretary. 
 
 Annibal. I have often reafoned with your Brother upon this Head, who, 
 among many other pleafant Matters, told me, that in the laft Journ<^y he 
 made by Poft into France, by the Order of the Duke our Mafter, beiiig to 
 
 S 2 change 
 
14° The A.V^T of Conversation. Part. If. 
 
 change Horfes at a certain Place, the Poftmafter came to him, and called 
 aloud, Secretary^ Secretary ; immediately came out of a Stable, a huge 
 dirty Groom with a Pen and Inkhorn at his Girdle, and a Pen tucked behind 
 his Ears, and had his Charge given him to make ready three Horfes. 
 Whereupon the Secretary fet his Hand to the Accoutrements, and faddled 
 ens of them, and two other Servants did the like j one of whom, your 
 Brother afked, why his Mafter made the Secretary drefs Horfes ? Who an- 
 wered, that his Mafter took him for a Groom of the Stable, and for their 
 Helper in looking after the Horfes ; and as he could write, and keep a Rec- 
 koning of the Horfes that were let out, his Mafter had likewife made him 
 his Secretary. 
 
 " Guazzo. Hb might very juftly have called him his Secretary in UtroquCy 
 that is, with the Pen and the Curricomb. 
 
 Annibal Nay, farther j when he has been fent by the Duke of IS'evers 
 with a MelTage to fome Prince, the Lord Chancellor, or fome other of the 
 great Officers of State, he fays, he has foon gained Admiffion, if he reported 
 himfelf to be one of the Duke's Gentlemen; but if called himfelf Secre- 
 tary, he has been made to tarry longer, and has had the lels Refpedt fhewa 
 him. 
 
 But, to come to the Purpofe ; I fay again, that the Gentleman by Virtue, 
 is more excellent than the Gentleman by Birth. I might add, that there 
 are many who reckon Gentry by Blood as ridiculous, and, nothing at all. 
 I remember the Saying of a certain wife Man, which was. That the Gentry 
 of the Mind, con/ijis in generous Thoughts; and the Gentry of the Body, in a 
 Gentleman-like Mind-, meaning, that the Gentry of the Body, is derived 
 from the Quality of our Family. Another Philofopher likewife affirms. 
 That in vain we call that Gentry, which, claiming by Worthinefs of Bloody 
 is not ours, hut others-, juft as the Brightnefs of another Body cannot make 
 fhine, if I have none in my felf. 
 
 Guazzo. The fame Thing is intimated by that Saying of Dant, That 
 oply he is bright, who jhines of himfelf. 
 
 Annibal. One may here alfo add the Saying of Galen, That thole who 
 have no innate Virtue of their own, and yet boaft of the Atchievements 
 and Efcutcheons of their Anceftors, are not fenfible that their Vain-Glory 
 is like a certain Kind of Coin, which is only currant in thofe Towns and 
 Places where it was ftamped and made, but in other Places will not pafs, 
 but is taken for ba/e and of no Value. 
 
 But I mull not omit what was excellently written by Francis Coronato, 
 
 D. D. our Academick, That they juftly deferve to be laughed at, who alTume 
 
 fo much, as to put a Difference between themfelves and others, as if they 
 
 had been formed by the Hands of fome other Creator than God j for the 
 
 / ' Flefli 
 
Part. II. 'fBe A R* T ^ CaNVERSATioN. 141 
 
 Fle{h makes no Diftindlion, nor one more excellent than another; that 
 a Vefl^l of Gold is more valued than one of Copper, becaufe it is of a more 
 precious and finer Metal ; yet that cannot be faid of Men, all wbofe Ori- 
 ginal is the fame. Even the Soul itfelf makes no Difference between us, 
 fince we all come of one Father and Creator. But .that which makes a 
 Diverfity between us, is the Virtue of the Mind. So that neither in Ref- 
 pe6t of the Matter, of the Form, nor of the Mind, confidered in itfelf; 
 but in Refpedt of the Virtue acquired by our own Induftry, one is efleemed 
 more excellent than another. Hence then we may learn, that, 'touching 
 our Original, we are all one Thing, and, as one faid, we are all made of 
 Dint ; and as we have the fame Beginning, fo likewife we have the fame 
 End. We may therefore conclude, that Gentry and Honour are not got 
 by our Birth, but by our Life; yea, fometimes by our Death; according to. 
 that Saying, 
 
 Our Life is honoured by a ivorthy Death, 
 '■. ■''' ' 
 
 Guazzo^ It may be truly^faid, that a right Gentleipaa, is not born fo, as 
 the Poet is; but made, as the Orator. ■. 
 
 Annihal. It is faid alfo, that Philofophy received not Flato a Gentleman^ 
 but made him one. ,h:Li. 
 
 Guazzo. But yet, in my Apprehenfion, there i^v/PSIft) Glory in being 
 defcended of a good and honourable Family. :.'; ' .■; -•:.'-■; 
 
 Antiibal. This I grant you; becalifp noble Blood, befides other good 
 Efieds which it has, make^a Man iafiiamed to degeAerate from the Virtue 
 and Magnanimity of his Anceftors. Gentry is likevyife to be honoured in 
 another Refped, namely, that, for the moft Part, the better Lineage we 
 come of, the better is our Behaviour. And therefore ^ M. S ci pio , ,B.nd 
 others have faid. That by beholding the Pidlures and Statues of their An- 
 ceftors, they found themfelves wonderfully excited to Virtue. To this alfo 
 Princes have Regard, in the Choice of their chief Officers, who are always 
 Gentlemen. And truly, it feldom happens, that that Man does amifs, when 
 he fees, that thereby the Honourof his Anceftors, together with his. o^yyp, , 
 is brought in Danger. - '...■ . . . 
 
 Guazzo, We come now to fpeak of the third Sort of Half-Gentlemen. 
 
 Annibal I believe I need not multiply many Words in defcribing this 
 Sort; and it will fuffice to fay, that thefe get their Gentry by Cuftom; 
 and that this Sort of Gentility is fo weak, that it extends not generally, 
 and takes Place only in Part. And altho' a common Soldier, a Merchant, . 
 or any Perfon who lives upon his Eftate, be not wholly taken for a Gen- 
 tleman ; yet there are fome Cities and Cpuntries, where, according to the 
 
 Cuftom , 
 
142 The A R T of Conversation. Part. II 
 
 Cuftom, or on fome other Account, they are efteemed as fuch, and admitted 
 indifferently into the Company of all Gentlemen; and therefore, according 
 to that common Opinion or Cuftom, they may be called Gentlemen in 
 their own Country, but not eife- where. 
 
 Guazzo. In few Wordc, your Meaning is, that thofe among the Italians^ 
 Spaniards^ Frenchmen, Lombards, or any other Nation, are Gentlemen, 
 who are fo termed and taken, and that a Man may be a Gentleman or 
 Yeoman, according to the Cuftom of the Place where he refides ; out of 
 which he will have other Titles by different Cuftoms. 
 
 Annibdl. You have hit my Meaning exactly. But as we have already 
 difcourfed very largely of Half-Gentlemen, let us now fpeak of Gentlemen, 
 who have in them the two firft Kinds of Gentry joined together, that of 
 Blood, and that by Virtue ; for Birth without Virtue, fay the Philofophers, 
 may be faid to be dead, as a Body is without Breath. And therefore if we 
 examine the Matter thoroughly, we {hzW find, that it feldom happens, that 
 a Houfe maintains itfelf long in Honour without Virtue, or is able to rife 
 to high Eftate and Dignity. For if one in a mean Station gives the Be- 
 ginning to Gentry by the ExcelJence of fome Virtue, it is a certain Proof, 
 that Virtue is the Foundation of Gentry ; to jnaintain Gentry, it is neceffary 
 to maintain the Foundation -thereof. 
 
 Guazzo. In Truth, Gentry lofes its Excellence without Virtue ; and in 
 my Judgment, one who is born a Gentleman, is but of fmall Account in 
 my Eftimation, unlcfs he is qualified with generous Difpofitions. 
 
 Annibal. Leaving then the wrong Notions entertained in fome Coun- 
 tries, let us approach nearer to the Majefty of the antient Rotnafjs, We 
 may atRrm for Truth, that Gentry increafes no lefs by the Means of Learn- 
 ing, than by the Prowefs of Arms. For this Saying is moft true, that 
 Gentry is the Daughter of Knowledge ; and that Knowledge ennobles him that 
 foffefj'es it. And therefore the Science and Knowledge of good Letters, be- 
 ing to be no lefs to be efteemed, than martial Atchievements, it is certain 
 that the Gentry of the one, is no lefs than that of the other. But yet we 
 muft not fatisfy ourfelves with indifferent Attainments in Learning and 
 Virtue, but we fhould ilrive to excel in them. For the bet^:er Endow- 
 ments a Man has, the more the Gentleman will appear in him. I can't 
 help here mentioning the Folly of fome Gentlemen, who tho' they have 
 nothing but the Quality of their Birth to brag of, yet have the Vanity to 
 fay, they are as good Gentlemen as the Emperor himfjelf ; as if a Gentle- 
 man could not increafe in Gentility; not conlidering that there are Degrees 
 of Quality, as well as of Dignities and Honours; and that one is fo much 
 more a Gentleman by Birth, by how much his Gentry is more antient, 
 more famous, more remarkable, and more eminent than another. And 
 
 this 
 
pART. II. I'he ART g/" Conversation. 1^2 
 
 this may be faid not only in Refped: of Birth, but of Virtue likewife. 
 Thus the two Dogs which Lycurgus brought -before the Spartans, tho' they 
 were both of the fame Litter, yet the one ran to the Potage-pot, and the 
 other at a Hare ; fo of two Brothers, the one fliall be more gentleman-like 
 than the other, by how much he (hall be more learned, virtuous, and placed 
 in a higher Degree. And you know, that without the Spurs of Preferment 
 to prick Men forward, the Gentry of Houfes would foon decay; for no 
 Gentleman would take Pains to atchieve Things worthy of Honour, if 
 there was not a Reward annexed to it. We fhould therefore always bear 
 in Mind that Maxim of Galen, namely, If we are Gentlemen, let us not 
 Jhew oiirfehes unworthy of our Blood; If we come oj a mean Stock, let us by 
 our Deeds raife it to Renown. But what need I quote Galen ? Let us think 
 of that divine Saying, Tou are the Children of Abraham, do the Works of 
 Abraham. Yet, in my Opinion, it is not enough to follow, the Steps of 
 worthy PredecefTors, unlefs we lay before us the noble Device of Charles V. 
 namely, the Pillars of Hercules, and difpofe ourfelves to go beyond them, 
 and attain to fuch Degrees of Virtue, as may be juftly ftiled heroical. For 
 if it affords a Man a peculiar Pleafure in knowing, that from Time to 
 Time, there have iffoed out of his Houfe (as from the Jrcjan Horfe) Colo- 
 nels, Captains, and Knights ; as from the Univerfities.of Pavia, Padua, and 
 Balogn, there have come t^raduates in Philofophy, Phyfic, and Law j how 
 much more Good will it do him, when he, can fay, that he has, accord- 
 ing to the Proverb, Wi?tgs broader than the Neft -, and by the Noblenefs of 
 his A<3:ions, Acquiiitions in Learning, or Feats of Arms, he has furpafl'cd 
 the Merits, Dignities, and Degrees of his PredecefTors, and alone, as it were, 
 carried away the Prize. According to the Example of Augufus, who faid, 
 1 found Rome of Stones and Bricks, but J leave it of Marble, To conclude^ 
 thefc Gentlemen, of whom I have been fpeaking, may truly boafl, that they 
 have two Advantages above thofe who are Gentlemen by Birth only. The 
 firfl is. Virtue ; the other Curtefy, which is the true Ornament of a Qzti-^ - 
 tleman : For Curtefy and Gentlenefs are the two conftituent Parts of a Gqyi- ^ 
 tleman. 
 
 Guazzo. When a Perfon is a Gentleman both by Birth and Virtue, 
 I don't apprehend he wants any other Additions ; and yet you have raifed : 
 up a third Kind of right, or abfolute Gentlemen. By which Terms you >: 
 put me in Mind of thofe Spirituous Liquors that, are three Times dif^ '- 
 tilled. 
 
 Annibal. And as in the third Diflilktion, greater Charge is beflowed, 
 and a more excellent Liquor rifes from. it; fo in thefe abfolute Gentlemen 
 there are required a greater Genius, and a more noble Perfection, than 
 others are endowed with. In fhort, I call thofe Gentlemen abfolute, who^ . 
 
 to .> 
 
144 ^he ART g/' Conversation. Part. li. 
 
 to their Gentility and Virtue, an Affluence of Fortune is joined j which 
 very much contributes to the Support of the Dignity of Quahty. 
 
 Giiazzo. You have now awaiiened me from that Supineneis of Opinion, 
 in which I had hitherto indulged myfelf. I now plainly fee, that there 
 IS nothing brightens and illuftrates Gentry fo much, as the. Splendor of 
 Gold and Silver j wherein one may affirm, there confifts another Kind of 
 
 Gentry. - 
 
 Annibal. In Proof of what you fay, fome will have it, that Riches make 
 Gentry J but I cannot attribute fo much Efficacy to Wealth; for that 
 would be to debafe Gentry too much : Yet this I will be bold to fay, that 
 tho' Riches can add no Degree to Gentry, yet there are excellent Means to 
 put in Pradice certain Virtues very neceffary to the very Being of Gentry ; 
 efpecially Liberality, by which Gentry, like Glafs, played upon by the 
 Beams of the Sun, becomes more bright and fhining. 'Tis thus the abfo- 
 lutc Gentleman makes himfelf fuperior to all others. Of this may be feen 
 particular Examples in thofe Cities, where there are Univerfities and public 
 Schools; for there Gentlemen of Eflates diftinguilh themfelves above all 
 other Scholars: and yet perhaps are not better born, nor bleffed with hap- 
 pier Conditions than their Fellow-pupik ; and yet, on Account of their 
 Riches, are better refpeded. And as a rich Jewel, fet in fine Gold, and 
 curioufly wrought, makes a more goodly Shew, than one that is not fo richly 
 cmbeUifhed ; fo thofe Gentlemen who keep an open Table, have a nume- 
 rous Attendance, and who fpend largely and freely, are in much greater 
 Efleem than the common Scholars, who, tho' they are Gentlemen too, 
 yet court the Friendfhip of the others. 
 
 Guazzo. In fine, the Power of Riches is great ; and one may fee, with 
 half an Eye, that all Things are in Subjedion to Money. 
 
 Annibal, This is very elegantly expreffed in a Greek Epigram, which, 
 not long fince, was thus tranflated by an Academician, 
 
 T'he Gods of Epicarnes were 
 
 The Earth, the Water ^ and the Wind 'y 
 
 The Sun in all his Jhining Glare, 
 
 And Stars and Fire in Godjhipjoind. 
 
 Far other Gods do I adore. 
 
 Such as more projit able be ; 
 Silver and Gold, in Jhining Ore, 
 
 Are the Divinities for me, 
 
 Pof- 
 
Part.il 7^^ a R T g/' Con versation. 145 
 
 Pojfefsd of thefe, T have my Ends, 
 
 And all my Wijhes to the full-., 
 Houfes and Lands, and Slaves and Friends j 
 
 And round me circling Pleafures rowl. 
 
 If yujlice hurts me, I can bribe 
 
 T!he pliant fury, or the. Judge ; 
 And turn from Right the la'wing Scribe, 
 
 So I no Money meanly grudge. 
 
 Ev'n Gods themfelves, as Sages fay. 
 Their heavrdy Man/ions will forjdke, 
 
 To dwell with me of humble Clay, 
 If I the richeji Offerings make. 
 
 Guazzo. \\.\^ (^16, That Gold breaks the Gates of Adamant, and that 
 the Tongue mult be filent, when Gold fpeaks. 
 
 Annibal We will fay then, that according to thefe Opinions, where 
 Power and Riches abound moit, there Gentry appears brighteft; and per- 
 haps it was therefore th^t Ctf%z^/(z the Emperor, hearing certain Perfons 
 reafon about Nobility,. "fafd, Itfelongedcnlyto anabjolute Prince-, meaning, 
 that it was proper only to the Emperor. But fetting afide thofe Opinions, 
 I think that Riches, joined with good Birth and virtuous Difpofitions, do 
 not complete a Perfon an abfolute Gentleman, if he is not likewife accom- 
 plithed with that Royal Virtue called Magnificence; and if he beftow not 
 thofe Riches bouritifuUy,, and anfwerable to his Eftate. 
 
 Guazzo. If you muft needs have Riches for a ncceffary Ingredient in 
 Gentility,* a Man ought to be, very frugal, that fo he may be always rich ; 
 for, according to the Saying of the Poet, It is no lefs dijicidt to keep Virtue, 
 than it is to get it. I have heard it told of fome . King of Frafjce, that in 
 a Vifit he paid to the bteward.ofhis Houdiold, he adm.ired the fpacious 
 Rooms of his Manfion,, but complained, that .the Kitchen was a great deal 
 too little, in Refpedt of the Largenefs of the Houfe, The Steward anfwered, 
 That his fmall Kitchen had made his Houfe fo big. 
 
 Annibal. A Man ought certainly to live within, the Pvules of Oeconomy; 
 but yet I muft condemn Covetoufnefs, as an Encrpyto Gentry, "and a certain 
 Mark of a bafe Mind. And here let me remind you, of fg.fee. rich Gen- 
 tlemen, who having, or (to fpeak more properly) pofTefling orjeat Eftatts, - 
 fiiffer nothing but Smoak to proceed out of their Houfts j and,,"^ as if mere 
 Neceffity forced them to it, go with a patched thread-bare Cloak on their 
 
 Numb. VII. T , Back; 
 
146 T%e ART of Conversation. Part. II. 
 
 Back, a greafy Cap on their Head, with Holes or Darns in their Stockings ; 
 neither can they any otherways excufe their Miferablenefs, but by faying, 
 we are known well enough j and we either have, or can have better ; and, 
 having a Horfe in jie Stable, yet think they may very well walk a-foot. 
 I am certain you will not allow, that thefe Gentlemen (hould infifl upon 
 their Gentry, fo much as they who keep a noble Houfe, open as v/ell to 
 Strangers as to their Neighbours, but efpecially to the Poor and Honed; 
 as they are bound to do, (if able) in order to fupport the Name and Dig- 
 nity of their Anceftors, and to fhew themlelves their lawful Succeffors. In 
 a Word, Riches well beftowed, are an excellent Ornament and Illuftration 
 of a Gentleman. 
 
 Guazzo. How hard then is the Fate of poor Gentlemen, whom Necef- 
 lity conftrains to hve hke Owls in an Oak ? 
 
 Annibal. Among other Streights and Inconveniencies, which Poverty 
 brings a Gentleman to, this is one, and no fmall one, that he is fometiraes 
 driven to match himfelf in Marriage with fome Women of bafe Parentage; 
 whereby his Blood is corrupted, and his Children degenerate, and whofe 
 Nature agrees neither with Father nor Mother. 
 
 Guazzo. Our Boccace^ indeed, maintains, that Poverty deftroys not 
 Gentry; yet, in my Opiwion, it does, at leaft, difmember, weaken, dif- 
 furnifh, and turn it into a Doublet, nay, ftrips it ftark naked. 
 
 Annibal. Some of thefe poor Gentlemen are to be pitied ; namely, fuch 
 
 as by Misfortune or ill Chance, not by their own Means, become poor and 
 
 low: But thofe deferve Cenfure, who, knowing the Meannefs of their 
 
 Circumftances, endeavour not while they are young, either. by Learning, or 
 
 by fome honourable Service, to get above Poverty, which they are fenlible 
 
 is the Overthrow of Gentry. But you know there are many, whom their 
 
 noble Birth makes ignoble ; for they think, as they are born Gentlemen, 
 
 they have Occalion for no other Reputation or Worth. For, do but look 
 
 about you a little, and you will fee fome Houfes fo full of Gentlemen, 
 
 all Companions or Equals in their Quality, and yet fcarce one of them has 
 
 a Hole to (hrowd himfelf in ; and they pu(h out of different Doors as thick 
 
 as Conies out of their Boroughs : And depending altogether upon that little 
 
 Smoak of Gentility, they fufFer themfelves to grow rufty like Bacon, with 
 
 Idlenefs; or elfe to be hurried away, through Neceffity, into the Commif-. 
 
 fion of fhameful and diftioneft Adions. So that it may be truly faid, that, 
 
 by rejting on their ^ality^ they lofe their Gentry ; nay, fometimes both. 
 
 It is not long fince, a Friend of mine of Moncaho told me, he faw at the 
 
 5 Market, a poor Wretch, who having brought thither an Afs loaded with 
 
 \ Wood, when one would have bought it of him, but offering lefs than he 
 
 \ liked to fell it for, he fwore by the Faith of a Gentleman^ that he had fold 
 V ----- - - ^ -_.___ another 
 
 My 
 
Part. II. ^he ART of Conversation. 14^ 
 
 another Load for a great deal more Money, and that he fhould fcarce fell 
 that which was better, at a cheaper Rate. 
 
 Giiazzo, I fhould fooner have believed him, had he fworn by the Ears of 
 his A(s. Bat perhaps he fancied, that the leading his Afs to Marker, was 
 no Stain to his Gentry. 
 
 Annibal. There are fome who hold with thefe Gentlemen, or rather 
 Mifers, in pretending that when a Man does fuch Things for himfelf, it 
 does not fo much derogate from his Gentry, as if he did it for Hire, and for 
 the Service of others; and as a farther Juftification of themfelves, alledge 
 the Example of a Philofopher, who being laughed at for carrying Fifh 
 under his Cloak, faid, // was Jor his own eating -y inferring from thence, that 
 (according to the Proverb) it is an ill Horfe that wont carry his own PrO' 
 vender. 
 
 Guazzo. If I miftake not, I have heard, that in fome Countries, he, who 
 with his own Hands tills his Ground, or does any other Work belonging 
 to Hulbandry, does not lofe one Jot of his Gentry. But for my Part, I will 
 always pray. Good Lord deliver me from fuch Kind of Gentry. 
 
 Annibal. In this Cafe, as I have already obferved, we muft have Regard 
 to the Cuflom of the Country j and therefore we need not wonder, if in 
 fome Towns we fee certain Gentlemen (contrary to the Ufage in other 
 Towns) go to the Shambles and Market, and carry Home in their Hand- 
 kerchiefs and Napkins, Salads, Fruit, Fifli, or other trifling Things. 
 
 Guazzo. Indeed, this, with me, would go very much againfl the Grain ; 
 and 1 fhould rather live only upon dry Bread. 
 
 Annibal. And I afTure you, I as little approve of that Cuftom as you 
 do J but we mufl bear a little with Poverty, which perhaps neceflitates 
 thefe Men to fubmit to fuch mean Things; or we may impute it to fome 
 antient Pradice amongft them j and the Time may come when it will 
 grow into Difufe. 
 
 But to return to our Purpofe ; the more rich a Gentleman is, the greater 
 he is : For Riches undoubtedly carry Credit and Favour with them ; for 
 when a rich Man fpeaks, every one is filent ; but when a poor Man offers 
 to talk, prefently you will hear it faid, what Fellow is that? And therefore 
 let us efleem, as an Oracle, that Saying of Horace. 
 
 ^he nohlefl ^alities^ and higheji Birth, 
 If Wealth is abfent, are of little Worth, 
 
 But to conclude this Head ; we may venture to affirm, that a Man is 
 cftablifhed, and fet in the highcfl and fureft Degree of Gentry, when he is 
 
 T 2 upheld 
 
148 7he ART c/* Conversation. Part. II. 
 
 upheld with thefe three mofl ilrong Feet j a noble Birth ; good Qualities ; 
 and abounding Wealth. 
 
 Guazzo. I am very well pleafed with your ingenious Diftindion ; but, 
 as I remember, you faid juft now, that Curtefy and Gentlenefs are the chief 
 Ornaments of a Gentleman ; it now comes into my Head to afk you, whe- 
 ther a Gentleman by Birth, degenerating from his Anceftors, and from his 
 own Nature, and is neither courteous nor virtuous, may be jullly termed 
 a Gentleman ? 
 
 Annibal. Tho' Curtefy be the neceflary Appurtenance of a Gentleman, 
 yet you fee it is generally wanting in thofe who are Gentlemen born; the 
 Reafon of which has been already given. But with Refped to thofe w^ho 
 not only want the true Genius of a Gentleman, but likewife live diflblutely, 
 I can fay no more than this, that a Man who is born well, and lives ill, is 
 a Monfter, and to be abhorred. It is a common Saying, That Gentry^ to the 
 Wicked^ is of as mticb Ufe^ as a Looking-GJaJs to a blind Man. 
 
 I will conclude this Matter with another common Difl:in(5lion, according 
 to which it is faid, that there are Gentlemen of Gentlemen ; Gentlemen of 
 Bafe, and Bafe of Gentlemen. Of the firft Sort are thofe, who, defcending 
 from worthy Anceftors, trea J in their Steps. Gentle of Bafe, are thofe, who, 
 being extracted of a mean Parentage, raife themfelves to 'Gentry by Vir- 
 tue. Bafe of Gentle are thofe, who, degenerating from the Virtue of their 
 Fore-fathers, are become vile and vicious. But it is high Time we come to 
 thofe other Matters which we are this Day to treat of; and to confider w^hat 
 is to be obferved in the Converfation of Gentlemen and Yeomen together. 
 
 Guazzo. I perceive then, you defign they (hall keep Company ; but in 
 my Judgment, fuch Company will create a very difagreeable Confufion. 
 For it is evident, that Gentlemen refort to their Equals ; and that if they 
 accompany with Yeomen, or with thofe who are their Inferiors, unlefs ur- 
 gent Buiinefs compels them to it, they are cenfured for it, and lelTened in 
 the Efteem of other Gentlemen. 
 
 Annibal. There are many Gentlemen, who, not underftanding what 
 true Gentry is, think it bafe and infamous not to be a Gentleman ; and there- 
 fore fly from fuch an one, as they would from the Plague ; and think it no 
 lefs a Reproach to be in the Company of the bafer Sort, than to be taken in 
 the common Stews ; not confidering, that there is no more Difference be- 
 tween the Gentlemen and the Yeomen, than there is betwixt two Bricks 
 made of the felf-famc Earth ; one of which is fet in the Top of a Tower, 
 and the other in the Bottom of a Well. Yet there are fome Gentlemen of 
 a better Difpolition, who, tho' they for the moft Part keep Company with 
 Gentlemen, yet, on proper Occafions, difdain not to make one among thofe 
 who are not fo. 
 
 Now 
 
Part. II. l^e A R T ^/'Con versaTion, 24^ 
 
 Now with Refped to thofe DifFcrences, if I apprehend the Matter right, 
 the fifft, by rfjending the Bow too much, break it ; and by (hutting up the 
 Treafurc of Gentry too clolely, (liew a Kind of Incivility and Churlifiincfs, 
 and render themfelves odious, not only to the World, but to God himlelf ; 
 becaufe they wall not admit thofe for Brothers and Companions, whom he 
 is pleafed to own as his Children. The other, in my Mind, exprels t^vo 
 effential Properties of a Gentleman ; the firft, by aflbciating themfelves with 
 Gentlemen, (hews that they don't degenerate from their Quality ; and by 
 accompanying with the meaner Sort, tney difcover that Afi^abiHty and Cur- 
 tefy which is peculiar to a Gentleman ; according to that Philcfophical and 
 Chriftian Saying, T!bat the higher we are placed^ the more lowly we ought to 
 humble ourfe'lves-y which, indeed, is the Way to rife higher. Befides, the 
 Gentleman, who condefcends to keep his Inferiors Company, gives^ and re- 
 ceives a fmgular Pleafure ; and they thinL themfelves fufficiently grati(ied, , 
 when they fee a Gentleman, notwithdanding the Inequality betwixt them, 
 make himfelf their Equal j whereby they are induced to honour, to love, 
 and ferve him ; and even they themfelves get Credit, and are the more 
 valued by their Equals. But the Pleafure which the Gentleman receives is 
 a great deal more ; becaufe, when he converfes with his Equals, he is fre- 
 quently obliged to model himfelf according to their Fancy, knowing that 
 every one will expert to take the fame Liberties with him, as he takes with 
 them J but in conforting with his Inferiors, he fball be the chief Man 
 amongft them, and rule the Company as he lifts; neither will he be forced 
 to fay, or do any thing contrary to his Mind ; a Liberty which is feldoiii 
 allowed him amongft his Equals. 
 
 Guazzo. It is for this Reafon, that when I am minded to take a Walk 
 for my Recreation, I commonly get for a Companion, one who is rather 
 my Inferior, than my Equal. For with the Latter, I muft, for the Sake of 
 good Manners, rather acquielce in his Humour, than follow my own, and, 
 at leaft, feem to approve of that which, in Truth, I do not ; and tho' my 
 Feet carry me with him fometimes one Way, and fometimes another, yet 
 I go not with my Heart : But I do with my Inferior what I lift, and dif-v 
 pofe of him at my Pleafure ; and therefore I find myfelf, in the Company 
 of my Equals, as it were in Servitude; but with my Inferior at perfect . 
 Liberty. 
 
 Annibal. You have Reafon ; and. therefore you fee, that for the moft 
 Part, a Gentleman makes his Refidence in a Village, or at a Manor-Hoafe 
 whereof he is'Lord, where he lives like a petty King, is obeyed,- and nothing 
 done contrary to his Sovereign Pleafure: But this he fliall not enjoy in a 
 City, where he is upon a Level with other ,Citizeiis, and where he is much ■ 
 lefs refpeded. 
 
 Guaz 
 
 (o^G* 
 
150 'The A K T of CoNVERSATON. Part. II. 
 
 Guazzo. Since it is your Opinion that we ought to refufe^the Company 
 of the meaner Sort, I think it is neceflary to (hew which of them are chiefly 
 to be admitted into Company. ; 
 
 Annibal. When there is a Neceffity for it, we (hall incur no Blame, if we 
 converle with all Sorts of Perfons, tho' of ever fo bafe a Condition i which 
 Diogenes intimated, when, being aflced, why he went to drink at the Ta- 
 vern, anlwered, I likewife go to be trimmed at the Barbers Shop. And there- 
 fore we fee, that divers Gentlemen in this City, arc not afliamed to be feen 
 talking in the open Street, with Workmen, Artificers, and Mechanics, about 
 their Buildings, or other domeftic Affairs. But if we are under no necef- 
 lary Conftraint, we ought not to admit into our Company, any, but thofe, 
 who, tho' they are not Gentlemen by Birth or their Vocation, yet have 
 Civility in their Behaviour, and good Senfe and agreeable Wit in their Talk, 
 which fets them a Degree above the Vulgar. 
 
 As to Gentlemen in particular, they ought to know, that they themfelves 
 are fubjed to fome Infirmitiesi amongft which. Arrogance is not the leafl, 
 which is too commonly ufed, efpecially by Gentlemen of the firfl Rank, 
 who have nothing to ftand upon, but the good Houfe they come of; and 
 therefore, laying afide their lofty Looks, they ought to behold their Infe- 
 riors with a more gracious Eye, and to ufe them with a more affable Con- 
 defcenfion ; which, as we before obferved, is proper to Gentlemen, and by 
 Means whereof, they get the Good-will of their Inferiors. Otherwife, they 1 
 may afTu re themfelves, they will irritate the whole People, and confequently ' 
 be ill reported of by the univerfal Voice. Befides, to contemn the meaner 
 Sort, may be very prejudicial to a Man in his Affairs; as it was to a Citizen 
 of Rome^ of the Family of the Scipm.who, while he was labouring to get ' 
 himfelf elected one of the ^Officers called Mdiles^ met with a Country Fel- 
 low, whom taking by the Hand, and feeling it rough, hard, and brawny, 
 afked him, in a jeering V\[ ay ^-Whether he ufed to walk on his Hands j or his 
 Feet f Whi^h fo incenfed the Fellow againft him, that, like Fire among 
 Flax, he fet the whole People in a Flame againfl him, and worked up the 
 Affair fo effedtually, that for Want of Voices, the Gentleman went without 
 the Office he flood for; and to his own Shame, learnt how odious, as well^ 
 as prejudicial it is, for a Man of Quality to deride and fcorn even a mere 
 Country Clown. Therefore let no Gentleman domineer over his Inferiors; 
 but remember, that his Gentility took its Rife from one who was no 
 Gentleman. Of which the Poet informs us, when he fays, 
 
 I'he firft who did thy Race begin. 
 
 Some Shepherd was, or humble Swain ; 
 
 ^hus was thy ?Joble Blood let in ; ^ 
 
 How comes it now without a Stain f . But 
 
Part. II. T-^^ A R T ^ Conversation. i^i 
 
 But farther 3 let him remember, that Gentlemen were admoniflied by 
 Chrift, that they (hould not be puffed up with vain Glory, when he tuught 
 them to pray, with the common Sort, Om- Father which art in Heav^n-^ 
 which they cannot do with a pure and unfeigned Heart, if they rake not • 
 'f'eomen and poor Men for their Brotiicrs. In ihort, they ought to inpi in| 
 this on their Hearts, That no Man is to be commended for the Geniiy of 
 his Anceftors, nor to be reprehended for their B^fencfs. And tliey,Q,i,ight to 
 be told, that he who defpifes the Ignoble, delpifes his Firfl Fa.her, and, 
 confequently, himfelf. Wherefore it behoves a Gentkmcin to behave i<^ ci- 
 villy and courteouHy in all his Proceedings, that from his Eyes, his TongMP, 
 and Manners, he may difcover his Gentleman-like Mind. And that he 
 who is unwillng to purfue this Courfe, muft content himfelf to be a Gerttl :^' 
 man only in his own Conceit i for he mufl not exped: that any Man tlfc 
 will efteem him fo. 
 
 Now, touching the Ignoble, or Yeomen, they muft not, however, think 
 that they are quite free from Imperfedions ; for many of them are taiiited > 
 with a Vice more heinous and pernicious than any v/e have yet mentioned} 
 namely, that they will not acknowledge themfelves inferior to Gentlemen, 
 in Nature, in Fortune, or Virtue ; not knowing, that among the Seven De- 
 grees of Superiority, this is particularly remarked of Gentlemen, in Diftinc- 
 tion from the bafer Sort, who, in all Reafbn, ought to fubmit themfelves to 
 the fuperior Rank and Authority of the other. As an Infirmity in the Eye, 
 if not quickly healed, will turn to Blindnefs; fo, of this Imperfedlion in the. 
 common People, fome are fo blind with Arrogance, and fo fooliflily vain, 
 that they will not flick to vaunt themfelves what they are not ; and both in 
 their Talk and Apparel, brave it out Hke Gentlemen. 
 
 Guazzo. A goodly Matter truly, for Men to pretend (as our Boccace has 
 it) to make an Orange-tree of a Bramble Bujh. In my Mind, thofe who 
 extol themfelves in Words, and brag fo much of their Birth, rather difgrace 
 themfelves, than get any Credit by it. Like, the poor Drudge in the Co- 
 medy, who faid his Father was a Gold-fmith. And being aikcd what Part 
 of the Work he did in that Bufinefs? . anfwered. He Jet Stones in a Mortar. 
 Or like the Mule in the Fable, being qqeftioned about his Birth, and afliamed . 
 to fay he was the Son of an Afs, anfwered, He was a Horfe's Coufin. 
 
 But this Folly of changing and feigning of Names and Callings, in my 
 Apprehenfion, is more ufed in our Country than any other. And if you 
 obferve, the Spaniards here, with us (notwithftanding that at their Coming 
 hither, they had not a Shoe to their Foot, and confei&d themfelves in a very 
 poor and defpicable Condition) yet having picked up their Crumbs a little, ^ 
 they will domineer over one another, and ufe Abundance of Homage and :; 
 Ceremonies, with a View to raife themfelves into Reputation. I think they 
 
 ducfe: 
 
152 ne ART 0/' Conversation. Part. 11^ 
 
 durft not do fo in their own Country, but here they take it upon them, 
 became they fee it pradiled among us. They fee an Italia?! boafting himfelf 
 of an antient Family, when perhaps his Father never came into a Place 
 where an Gentleman had ever been. You will fJbe.otbers, who areftb' better 
 than the Children of Coblcrs and Pedlars, who having fcraped together 
 a little Money, flrut, and look big^^ and become mighty furly and cruel. 
 
 AnnibaL Don't you.iccmember that Saying of the Poet? 
 
 -' 
 
 ' .'-I'^'None are fo cruel^ or their Hearts fo hard. 
 
 As thofe, whom Fortune from tl:>€ Dregs has reared. 
 
 Gjiazzo. For this Reafon, I think the Example of King Agathocks is 
 very rare and fingularj for being the Son of a Potter, he would always eat 
 off an earthen Platter; that having his Memory continually refrefhed with 
 his Father's Obfcurity, he might take no Pride in his own Greatnefs. Bi)t 
 how little is this Example followed by many rich Pea fan ts, who are not 
 alhamed to drefs themfelves like Gentlemen, to wear Swords by the?f '?¥&,• 
 and other Ornaments, proper only to Gentlemen, to whom they fhew no 
 Manner of Refped ? And this Abufe is fo much in Vogue at this Time in 
 Italy ^ both with Men and Women, that it is impoffible to difcern any Dif- 
 ference in Degrees or Eftates. You fhall fee Clowns as fine as Artificers'; 
 Artificers as Merchants; and Merchants as Gentlemen. Infomuch that a 
 Taylor, with his Sword on, and drefied like a Gentleman, is not known to 
 be what he is, till you fee him crofs-legged a ftitching on his Shop-board. 
 Bat in France you will fee none of this Diforder and Confufion ; for there, 
 by antient Cuftom, every Man's Calling is diftinguiilied by the Apparel he 
 wears. So that by her Garments only, you may know whether a Woman 
 be the 'Wife of an Artificer, a Merchant, or a Gentleman \ Nay more; by 
 the Apparel you Hull know the different Degrees of Gentlewomen them- 
 felves ; for fome Sorts of Attire are proper to Ladies, or thofe who attend 
 the Court, and wait upon the Queen or fome Princefs; another Sort of 
 Drefs diflinguKhes the Wives of Prefidents, Counfellors, and principal Ma- 
 giftrates, which, nevertheleis, is not allowed to every Gentlewoman. 
 
 Annihal. Our Abufe herein is indeed infiipportable, and requires the Afilf- 
 tance of Princes, to cut the Combs of thefe clownifli Coxcombs, and take 
 down their Gentry a Peg lower^ and force them to wear luch Apparel, as, 
 at lead in the Fafhion, if not in its Cofilinefs, fhall diftinguifh them from 
 "Gentlemen. ^ But befides, under fuch a Maik, there may lurk a great deal 
 of Deceit and Faldiood ; and it is alfo reafonable, that as Princes would 
 think themfelves affronted if Crentlemen (hould prefume to prefer themfelves 
 before them j fo they ou^ht not to fuffer the Honour and Degree of Gen- 
 
 ■'■■■- • try 
 
Part. II. 7h ART of Conversation. i^i 
 
 try to be difgraced by the Prefumption of malapert Clowns. Bnt fuppofe 
 there was no Way to reform that Abufe, yet thofe who are really Gentle- 
 men, ought not to refcnt the Matter, but rather laugh at it. For the Afs, 
 which put on the Lion's Skin (thinking his Mafter would fliew him the 
 more Refped) was, notwithftanding, known for an Afs, and ufed as fuch. 
 
 Now, inafmuch as in treating of Civil Converfation, we have not un- 
 dertaken to fpeak of the Falhions in Apparel, we will leave this Digreffion, 
 and conclude, that Yeomen ought to know their Degrees, and by their 
 civil Demeanor, confefs their Inferiority to Gentlemen, by paying them 
 due Refpedt ; and alTure themfelves, as by a fancy Prefumption they make 
 thefemlves hated, fo by an humble Carriage, they gain the AfFedlions of 
 Gentlemen. 
 
 I think I cannot better finifli this Subjed, than by a (hort Story out of 
 Boccacs, of a Knight who was neither a Gentleman, a Yeoman, nor a Clown, 
 but a Sort of a Compound of all three. The Story runs thus. 
 
 A certain Lady of this City, who was excellently accomplifhed with 
 every Virtue and Perfedion both of Mind and Body, and whom I ("hall 
 call Oretta, having been to vifit her Friends in the Country, accompanied 
 with Perfoas of Diftindlion of both Sexesj as they were walking along 
 together, to the Houfe of a Perfon, who lived a pretty Way off, they were 
 overtaken by a certain Knight, who knowing the Lady Oretta, faluted her in 
 a very courteous Manner, thus ; 
 
 Madam, faid he, this travelling a-foot may be very incommodious to you ; 
 if you will pleafe to accept of my Offer, I will make your Journey more 
 eafy by taking you behind me on my Gelding, and carry you as far as you 
 (hall dcfire ; nay, more ; I will make it lefs tedious to you, by diverting you 
 with a Tale worth your hearing. Courteous Sir, replied the Lady, I accept 
 your obliging Tender, and flmll take it as a Favour, if you will perform 
 your Promife, and gratefully acknowledge your Civility. The Knight 
 whofe Sword perhaps, hung as viwkvvardly by his Side, as bis Wit washout 
 of Sorts for any ready Difcourfe, having the Lady mounted behind him 
 rode gently on, and, according to his Promife, began his Tale, which really' 
 in itfeif deferved Attention, becaufe it was a Story well known and much 
 admired; but being told fo abruptly, with idle Repetitions of fome Parti- 
 cniars, three or four feveral Times over, miftaking one Thin'y for another 
 and erroneoufly wandring from the principal Subjed of it, r.ow coming jufi 
 to Conclufion, and then beginning again; that no poor Tale was ever fo 
 wretchedly mangled, or worfe tortured in the telling ir, as this was : For the 
 Perlons who were the Adors in it, were fo abufively nick-named, their Ani- 
 ons and Speeches fo monftroufly mif-reprefented, that notlnng could appear 
 more deformed. - s 
 
 U Oretta, 
 
152 ^36 A R T o/' Conversation. Parts 11 
 
 Oretta, who was a Lady of a fine Tafte, and admirable Judgment, and 
 had a delicate Manner in exprefling hcrfelf, was vexed to the very Soul ; was 
 all over of a cold Sweat, and Tick at Heart, to fee a Fool thus (hut up in a 
 Pinfold, and unable to get out, altho' the Door flood wide open for him ; 
 this put her into a violent Agony ; but converting her Difguft into a feem- 
 ing Approbation, (he thus jocofely fpoke to him : Believe me, Sir, your 
 Horfe trots fo hard, and travels fo uneafy, that I beg the Favour of you tp 
 let me walk on Foot again. 
 
 The Knight underflanding better, perhaps, than he could difcourfe, per- 
 ceived by this witty Sarcafm, that his Ball had run a contrary Bias, and he 
 as far out of Tune, as he was from the Town. And therefore, loitering till 
 the Company came up, he left her with them, and rode on as his Wildom 
 might beft dired: him. 
 
 But I perceive we have tarried fo long in difcourfing about Gentlemen,, 
 that we (hall be obliged to pafs (lightly over, and but briefly touch upon the 
 Converfation of Princes. 
 
 Gti'azzo. But this Subjedl feems to require you (hould fay a great deal upon 
 it 5 for the Faults of Princes are many, and more heinous than thofe of 
 private Men, if what the Poet lays, be true. 
 
 T'be more infeBious is the Sin, 
 
 And much the wider fpreads, " 
 
 ^he higher Place that he is in, 
 Whoje ill Example leads. 
 
 You have no doubt obferved, that a bad Prince not only fuiFers himfelf U> 
 be corrupted, but likewife corrupts others; becaufe his Subje(5ts take a Pride 
 in following his Fa(hions, and think it not only lawful, but reafonable to 
 conform themfelves to their Head. And thus their Example becomes more 
 pernicious than the Offence itfelf. 
 
 AnnibaL I had much rather we (hould fay nothing at all of this Matter. 
 For there want not Authors, both antient* and modern, who have taken the 
 Courage and the Care to inftrudl Princes, and amply explained what their 
 Life and Converfation ought to be. Belides, we are to confider, that it is 
 not our Province to travcrfe their Adlions, which are as much above our 
 Reprehenfion, as they are impenetrable to our Underftandings. And, to 
 fpeak my Mind feeely, I have always fecretly blamed thofe who pretend to 
 prefcribe Laws and Rules of Life for Princes, who are Lords over Laws^ and 
 enjoin them to others. And therefore, methinks, I would not apply the 
 Humility of our PhiJofophy, to the Majefty of Princes j for bfing as they 
 are, Gods on Earth, we (hould modeflly fuppofe, that all they do, is done 
 
 well ; 
 
I^ART. It. 7y&^ A R T cf CofivfiiisA^iON, t^^ 
 
 well; and that to reafon upon, or call in Queftion, their Proceedings, is no- 
 thing elfe, but, with the Giants, to lay Siege to Heaven. 
 
 Giia^zo. I now perceive, that according to the Proverb, you love to keep 
 at a Dijiance from Jupiter and Lightning -^ being affured no Man can 
 accufe you for what you fhall not fay j and you feeni to have Regard to tliat 
 which was faid by one, T'hat to reprove Princes is dangerous^ and to commend 
 them, doison-right Lying, 
 
 Annibal. This was fo far from my Intention or Meaning, that I ciid not 
 fo much as think of it. For, as I am perfwaded that they hold their Au- 
 thority immediately of the Almighty, I think they cannot eafily err, or 
 commit Adts deferving Reprehenfion. Neither can I help laughing at fome 
 curious Sparks, who, in difcourfing of the Affairs of the World, and not 
 able to penetrate the profound Secrets, and deep Counfels of the P,op6, the 
 Emperor, the King, or the Grand Signior, make a thoufand wroiig Para- 
 phrafes, qnd foolifli Interpretations of their Actions, and infinitely diftant 
 even from their very Thoughts; and fancy that Princes are but Fools; 
 that they live without Thought or Fore-fight; and that Affairs would be 
 much better conduced, if they themfelves were in their Places. 
 
 Guazzo. The Stings of thofe who eat their Bread, and are alvt-ays under 
 their Eye, are much more pungent to Princes, than of thofe, who, at a grea- 
 ter Diftance, difcant on their Doings. And therefore a certain King ufcd to 
 (ay, 7'hat he was like a Plane T^ree, under whofe Boughs, while the Weather 
 is foul, we Jhelter ourfelves, but when the Clouds are difperfed, we pluck up 
 the Roots J fo he gave Succour to many who were tofj'ed about with the Storms 
 of Trouble and AffiiBio72, who, afterwards, when the Wind of Profperity began 
 once to blow upon them, fit themfelves to work his Ruin and Overthrow. 
 
 Annibal. Do you think Princes are ignorant of this ? 
 
 Guazzo. No, indeed ; for, like Gods, they not only know what Men 
 fav, but what they think. But, tho' they have this Sagacity of diving into 
 Mens Thoughts, and this Delicacy in hearing what they fay, they want 
 fharp ind piercing Tongues to convince thofe of their Faults who abufe 
 them. 
 
 Annibal. Thofe who abufe Princes, feem not to have read that VerfCj 
 
 A Princess Arm can reach d dreadful Way. 
 
 Neither do they feem to know, that the Ears of art* Afs, faftened to Midas, 
 fignify, that he eafily underflood what every Man did and faid. Neither 
 do they know, that Princes fliarc with the Divinity another Part of its 
 Power, namely, in humbling the Mighty, and exalting tht Weak. 
 
 V-^ ^-* c^n^v^ X' U -2 • . • .-^adT '. Guazzo, 
 
J54 7^^ A R T ^ Conversation. Part. IF. 
 
 Guazzo. True ; and if Princes would but puniQi fuch Fellows, they 
 would do an Av5t of Juftice. But I perceive, that, in this Point, they had 
 rather in:iitate the divine Attributes of Mercy, than of Juftice : For, 
 generally fpeaking, they will not have the Matter brought in Queftion. 
 
 Annibal. That is the true Property of a Prince j and therefore it was 
 well faid, 'I'bat the Eagle catches not Flies. 
 
 Guazzo. You might alfo add, that they are fo far from puni(hing fuch 
 Fellows, that they often favour thofe the mod, who the moft abufe them. 
 
 Annibal. Perhaps, for this Reafon, that the Good will be content with 
 enough, and they are always fure to be in Amity with them ; but the Bad 
 being infatijible, they think it neceflary to give them one Di(h above Com- 
 mons, to flop their Mouths. ^ . ^ 
 
 Now lince the deep Myfteries of Princes are not eafily difcovered, it (hall 
 fuffice us to know, that tho' fome of them turn out but indilterently (which 
 I will not deny) yet, for the moil: Part, we fee they are good, and, according 
 to the Proverb, have alivays an Eye on the Scepter-, neither are they fcarce 
 ever guilty of any Errors, which any Man, no, r^oi Mom us himfelf, can 
 juftly cenfure, or which ought not to be well thought well of by every Body. 
 
 Behold, for Example, the glorious and venerable Majefty of the King of 
 Spain, which, filling Mens Hearts with an awful Reverence of him, he is, 
 as it were, adored like an Idol of Princes and Potentates, and you muft be 
 fatisfied with me, that by the Perfedion of his Virtue he fhews himfelf 
 a King, and with a becoming Dignity maintains his Royal State. 
 
 Lay before your Eyes, the mild and gracious Countenance of the moft 
 Chriftian King of France ; his incredible Courtefy and AffablliLy, whereby, 
 I am informed, and you muft certainly know, he makes himfelf beloved 
 and obeyed, and treats his People more like his Familiars and Friends, than as 
 Subjects and Servants; and you will fay, that by his Humility he exalts his 
 Royal Throne, if it was poffible to raife it higher. 
 
 Prefent to your View (if your Eyes are able to behold it without being 
 dazled) the famous Government of Elizabeth Queen of England; the Ref- 
 pecl that is paid her by Strangers; the Obedience of her Subjedls; the Fear 
 of fome ; the Love of all ; her Steadinefs in ftanding by her Friends ; her 
 Courage in defpiiing her Enemies; her Policy in preventing Dangers; her 
 Clemency in punifhing Offenders- her provident Care for her Country; 
 her tender Affedtion for her People; her Regard for Merit, and Difcourage- 
 ment of Vice ; her fingular Humility joined with the moft Sovereign 
 Majefty ; her invariable Temperance in the moft flourifliing Profperity; her 
 rare Modefty, accompanied with the moft exquifite Learning ; her maidenly 
 Chaftity, fet off with the Charms of Beauty ; in fliort, her incomparable 
 Perfedions in all Things, and you muft necefTarily grant, that Envy itlelf 
 
 has 
 
Part. II. ^e A K T of Conversation. 155 
 
 has no Room for Reproach j and that in Spite of Spite, (he will rife Supe- 
 rior to all the Slanders of evil Tongues, and will triumph over all thofe 
 that envy her Happinefs. You niuft therefore conclude, wich Arljiotle^ 
 that Prudence is peculiar to Princes ; and with the Scripture, that the 
 Hearts of Princes are in the Hand of Godj and that lie direds them by his 
 Divine Wifdom. 
 
 Guazzo. Why, how now, Sir ? What Tempeft of Affedion has carried 
 you thus away in the Commendation of a Princcfs, whom you never faw, 
 and to whom you are under no Obligation? Indeed, I muft and will ac^ 
 knowledge, (lie is the Phcenix of her Sex ; I mufl confefs too, that her Go- 
 vernment is moft glorious ; and the Encomiums you have given her to be 
 both juft and true : But yet I muft fay, that, like a Merchant who endea- 
 vours to fet off his Wares, you have blazoned her Perfcdions, but concealed 
 her Faults. You have not fo much as mentioned her banilhing from her. 
 Country the Authority of our Holy Father the Pope, and planted through- 
 out her Dominions, a Religion different from the Faith in which we and 
 our Fore-fathers have always been trained up: Which Faults are fo foul, 
 that, like a Spot in a gorgeous Garment, they caft a Blemilli on the Eiight- 
 nefs of her Fame. Kut were flie clear of them, I fhould then be in your 
 Judgment, that fhe fhould rather be efteemed as an heavenly Goddefs, than 
 an earthly Princefs. 
 
 Ahnihal. If there be nothing elfe to keep her out of Heaven but her 
 Religion, no doubt but (he will be admitted there, fo foon as it (hall pleafe 
 God to afflidt her Subjeds with fo fore a Calamity, as to take her from them :. 
 For I can affure you this, that the moft learned Men in the World are of 
 Opinion, that her Religion is the very High-way to Heaven. And tbo', 
 for my own Part, I don't trouble my Head much about it, and am no Judge 
 of it, neither do I intend to deal in religious Matters, for it is out of the Way 
 of my Profefiion ; yet if a Tree be known by its Fruits, no doubt but this 
 Tree is good, whofe Fruit is fo excellent, that the like is not to be found 
 in the whole World. As firft ; She is a Princefs furni(hed with fuch Piety, 
 fuch Purity, fuch fine Accompli(hments, fuch rare Virtue, that (he may be 
 fet as a Pattern for the Imitation of all Princes. Nor is it the leaft Part of 
 her Glory, that (lie has grave and wife Counfellors, who employ all their 
 Thoughts and Purpofes to God's Glory, to their Prince's Safety,, and the. 
 Good of their Country. Next we fee a well-difpofed and orderly Commo- 
 nalty, governed as much by Religion as Law ; and Obedience, as well for 
 Confcience, as for Fear. And laftly, continual Peace and Quietnefs; which ^ 
 is a fingular Bleffing of God, and an undoubted Sign, that he approves her 
 Religion, and is well, pleafed with her Proceedings. 
 
 ;' -• Guazzo, 
 
15^ ^he A K T of Conversation. Part, tt 
 
 Giiazzo. If you can gather fo much Goodnefs out of that which I ob- 
 jefted againft her as a Fault, I will fay no more of the Matter, but honour 
 her as one who has no Fault at all. Pray now therefore return to the Point 
 in Hand. 
 
 Annlhal 1 flw now (as \ faid before) that you ought to fuppofe, that all 
 their Defigns and Proceedings, are grounded upon Difcreticn and Judgment; 
 and that they did all Things better than we are able to proportion them out 
 for them : Of whom 1 may fay, as King Leofiidas faid to one who objected 
 to him, T^hy Kingdom excepted^ thou hafi nothing more than we. TeSy faid 
 LeoniddS ; for I had never been King^ if I had not been better than you. 
 
 Guazzo. That Man could not be without a Reply to clinch the Nail j 
 but perhaps he chofe rather to yield to the King with his Tongue, than his 
 Heart -, like the Peacock, which faid, the Eagle was a finer Bird than he -, 
 not in Refped: of his Feathers, but of his Beak and Talons ; for being thus 
 armed, no other. Bird durft difpute with him. 
 
 Annihal. Well ; I muft repeat it again, that the Conduct of Princes is 
 blamelefs, beyond the Compafs of our Judgment, and always miflaken by 
 us. For thofe we take to be cruel are juft ; thofe whom we fuppofe to be 
 too rigorous in their Juftice, ule Lenity in Mercy 5 thofe who impofe new 
 and extraordinary Imports and AffefTments, are thought to be too covetous, 
 but defcrve rather to be efteemed provident and wife, and not moved by 
 Avarice, which can never enter into their princely Hearts, but for the Con-- 
 verfation of their own State, and the People's Safety. So that the Imper- 
 fedion of our Judgments, makes us look on their Perfedlions in the fame 
 erroneous Light. 
 
 Guazzo. I can't fee how you can attribute thefe Perfections to all Prin- 
 ces ; fince Hiftory is full of bad Emperors and Kings, whole Lives were 
 notorioufly wicked. 
 
 Annibal. This I freely own, nor at all wonder at it j becaufe they are 
 not Princes by Nature, but by Force ; neither had they any Knowledge of 
 God's Word j and were rather feared, than loved ; and for this Reafon they 
 could not help being afraid of others, and were always upon their Guard > 
 for he that refolves to be feared, muft of Neceffity fear thofe, who fear him. 
 In fhort, they were unjuft, perfidious, covetous, lafcivious, rewarding the 
 Evil, and perfecuting the Good ; who, for the fake of a Crown, thought it 
 lawful to break all Laws > they were fuch, in Reproach of whom, is told 
 the Fable of the Lion, who entered into a Contract with other Beafts, that, 
 to keep up good Fellov>r{hip among them, they fliould ^iftribute the Prey 
 which every one took, to each an equal Portion. But afterwards, when 
 every one demanded his Share, he (hewed them his Teeth, faying, !r/f»^ fij'Jl 
 Part is minCy becaufe I am better than you. I ivill have the fecond^ becaufe 
 
 1 
 
Part. IL 7^^ A R T g/^ Conversation. ,i^7 
 
 kkr 1 am ftronger than you. ■ T'he third is mine^ in Reafon and Confcienc^j becaiife 
 
 ^ / was at more Pains in taking it than you. And as to the fourth, I 'will have 
 
 it in Spite of your Teeth-, and fo Jarewel Fricndfiip. And therefore we 
 
 are not to be furprized, that thefe Tyrants generally come to a violent End, 
 
 either by Sword, or Poifon. 
 
 On the other Side ; the Princes of our Time come to their Crowns, 
 either by an hereditary Succeffion, or by a lawful Election j they are Chrif- 
 tians, and have the Knowledge of the Truth ; they are fent by God to 
 maintain Juftice on the Earth ; to defend us from OpprefTion ; to reprefs 
 the Infolent ; to encourage the Virtuous ; to gratify the Good ; and to con- 
 vince us, both by Word and Deed, that they are no lefs Heady and immove- 
 able, than the Corner Stone, or the Celeftial Pole. 
 
 Guazzo. But yet, methinks, I iliould be very well pleafed (fmce you deny 
 not, that there are Princes fubjed: to fome Infirmities) that, purfuing your 
 Courle, you will lay down fome Rules to be obferved in the Converfation 
 between Princes and private Perfonsj that jCo 9uj: Difcourfe may be, in no 
 Part, imperfect. 
 
 Annibal. Since you are fo exceeding defirous, contrary to my Inclination, 
 to declare my Mind upon this Subjedl, I iiiall confine myfelf to Things of 
 Importance only, and leave you (who have great Experience in the Difpo- 
 fitions and Qualities of Princes) to determine what belongs to the more 
 particular. 
 
 There are then two Ipecial Imperfedions in Princes, by Means whereof 
 they may lofe their Honour, Eflate, Life,. Soul, and all together : The firft 
 is Ignorance, which carries a Prince into many Inconveniencies. And, 
 without Difpute, it is a fad Misfortune, when Princes have not the Know- 
 ledge of Good Letters,, but are forced to ufe that Shift, as a, certain Empe- 
 ror did, who being reproved for fpeaking falfe Grammar, anfwered. That if 
 an Emperor was above the Laws, much more was he above the Rules of 
 Grammar. In which he difcovered his Ignorance, that there is nothing 
 more neceflary for the Support of Empires and Kingdoms, . than Learning. 
 For we may eafily imagine, that a Prince of no Learning, muft needs 
 behave himfelf diforderly in his Government; fince, according to the Say- 
 ing of the Philolbpher, Ignorance, joined with Power ^ begets Madiiefs-y'^i 
 elfe, like an Infant, he muft wholly rely on the Difcretion of others; as 
 the Emperor Galba did, who, tho' he was not altogether deftitute of Learn- 
 ing, yet gave himfelf up a Prey to three of his Officers, well known by 
 the Title of Qalbas School-mafters, who nurtured him in Wickednefs, and. 
 were the Caufc of his Ruin. 
 
 Guazzo. It has therefore been fiid, that as jfiat Prince diqes ill, who ma- 
 nages Affairs of his.Qwn Head without Advice, fo he fcarce does well, who 
 
 fuffcrs 
 
158 The ART of GoNVERSATtoi^. Part. II» 
 
 luffcrs himreir to be governed by others, and of a Maftef becomes a Ser- 
 vant. And it is great Odds, when the Officers fee their Prince fo very weak, 
 but they will confpire to impofe upon him, fet his Honour to Sale, and 
 make him a mere Jeft and Laughing-Stock to all his Subjects. 
 
 Annibal And therefore it is faid, 'That a Country is in a better Cafe where 
 a prince is bad^ t ban where his Minifiers and Favourites are corrupt. 
 
 I (liall now fpeak of the fecond Imperfed:ion, that is. Cove tou fn efs ■; 
 which when once it takes Pofleffion of a Prince's Heart, there is no Mil- 
 chief, Cruelty, or Impiety, which it will not perfwade him to ; even to the 
 Sale of Offices, nay, of Juftice itfelf, to rub his Hands with the vile Gain 
 of Things, which fome of the meaneft of his Subjedls would be a(hamed 
 to meddle with ; and to endeavour to have about him fuch long Heads, 
 that bring their Bodies into a Confumption, in deviling new Kinds of Taxes 
 and Extortions, and fetting them off with fome fpecious Title. So that, 
 with this infatiable Appetite, he has always Ways and Means to keep his 
 Exchequer full, and the Country clean and empty. The Confequence of 
 which is, that he is always miferable, full of Sufpicion and Fear, with a 
 Sword ftill hanging by a Hair over his Head ; fo that at the fame Time, 
 he takes Liberty from his Subjeds, Safety from himfelf, and Tranquillity 
 from both. •'^••'• 
 
 Guazzo.' Now, indeed, you give an ill Prince the Pr^ile which is iuftly 
 his Due J and I i'ee no Reafon why you fhould not as freely cenfure the Bad, 
 as commend the Good, whom God long preferve ! 
 
 Bat, to return to the Infirmity of Covecoufnefs. I think it is much 
 more vexatious and troublefome to the higher, than to thofe in a meaner 
 and lower Station ; and that many Princes have engraven on their Hearts 
 the Defire of fome Kingdom, which when they have obtained, yet are they 
 never the more fatisfied, but ftill grow in their Defire after more; fo that 
 this Saying may be verified in them, Alexander feems igreat to the World t 
 but the World feems Jhall to BAtx?in^tv. i'JiUv; . 
 
 Annibal In Truth, Alexander ought to be counted poor, cr rather 
 wretched : For he who is not contented with what he has, pcflelfes not a Jx/t 
 tnore, than he who has nothing at all. That Prince then, who would liave 
 the good Report and Eftcem of his Subjeds, will be cautious of faHing 
 into thofe two Faults before mentioned; and that he may not (through 
 Ignorance) when Affairs come to be debated in Council, lit among his 
 Counfellors, like a dumb Dog ; but tirft endeavour to get Learning and Wij- 
 dom ; of which he will give an irrefragable Proof, by efteeming thofe who 
 are learned and wife. 
 
 Guazzo. Arejlinus being bilked, why few Princes in thefe Days, extend 
 their Liberality to thofe who excel in Poetry, or other Arts, as they uied 
 
 to 
 
Part. II. T^'^ARTo/'Conversation. i^p 
 
 to do in Times paft, anfwered, Becaufe their Confciences tell them they are 
 unworthy of the Praijes which Poets give them. And as to other Arts, it is 
 daily feen, that a Man has hut a fmall Value for that, which he knows no- 
 thing of And therefore I would, by all Means, have a Prince learned, as 
 well for this, as for others Reafons you have Ihewn. 
 
 Annibal. Among all the different Kinds of Learning proper for a Prince, 
 that is the chief, which treats of Matters of State and Government. And 
 therefore it is faid, that Demetrius exhorced Ptolomy to read a Variety of 
 Books relating to Government ; becaufe there he would find many Things, 
 which his Subjeds durft not tell him of. 
 
 In the next Place, it behoves a Prince, more efpecially to (hun the Vice 
 of Covetoufnefs, as the Source of all Evilj not to fuffer fo vile and unwor- 
 thy a Gueft to lodge in his Houfe, but to refer all his Purpofes to the Good 
 of his People. 
 
 But farther; let him duly confider the Weight of a Crown and Sceptre ; 
 and if he afpiresto a Kingdom, in Hopes of a more fecure Life, he imitates 
 him, who climbs to the Top of a high Hill, with a View to fave himfelf 
 from Lightning and Tempeft. And therefore one very properly called the 
 Life of a Prince, a glorious Mifery j another, a Royal Bondage ; addinij 
 that a good King is a -public Servant. I think 'Tiberius called the Empire, 
 a great Beaji, So that if every Man woald weigh in his Mind the Pains, 
 the Watchings, the Labours, the Perils, the Vexations, and, finally, the mo- 
 mentous Charge of a careful Prince, I much queftion, whether two could 
 be found ambitious enough to ftrive, or go to War for one Kingdom ; buCi; 
 would rather content themfelves to be governed, than to govern. And there- 
 fore a wife Prince knowing the Weight and Danger of fo heavy a Burden, 
 which he, alone, for Want of Abihty and Knowledge, is not able to fup- 
 port, provides Minifters and Counfellors, who are flcilled in Civil, as well as 
 Martial Affairs, for the Execution of Juftice, and the Confervation of his 
 own State j remembring the Proverb, That evil Princes have evil Sides y 
 that is, bad Counfellors. And therefore in making this Choice, he ufes the 
 moft prudent Circumfpedion, and takes Care to have only fuch near him, 
 as are qualified with Learning and Honefly. King Philip of Macedon, was 
 fo nice and curious in this Refped, that having found out, that one of his 
 Officers dyed his Hair, he difmiffed him his Service ; fiiying, That he could 
 not be true and faithful in the Affairs of the Public, who was treacherous to 
 his own Beard. Beiides, he will determine nothing without their Advice -, 
 efpecially, in what relates to the Execution of Juftice ; remembring that 
 Saying, That wheri Jupiter was minded to hefow any Benefit upon Mortals, 
 he did it himfelf; but when he was difpojed to purJfrJ them, either by Lighte- 
 ning, Tempejisy IVar^ Plague, Earthquake, or the liki^y he afembkd the Gcds, 
 
 X and. 
 
i6o ^he A R T of Conversation. Part. II. 
 
 ^nd executed his Vengeance by their Advice, The Emperor Antoninus ufed 
 to fay, It is more meet that I fiould follow the Advice of fo many worthy 
 Friends^ than that they alljhould follow the Fancy of me alone. 
 
 A Prince (hould likewife endeavour to go beyond his Subjects, not in Idle- 
 nefs, but in Affiduity and Forefight. And as the celcflial Bodies never are 
 at a ftand, but- are in a continual Rotation ; fo he ought always to exercife 
 and labour himfelf in the governing his People with Juftice, and providing 
 for their Welfare and Advantage in fuch Manner, that he fulfil that Saying 
 of the Emperor Adrian^ T'hat a Kingdom was to be managed^ as a 'Thing 
 belonging to the People^ not to the Prince himfelf. 
 
 But farther j Let him be careful to get the Good- will of his Subjedts, 
 which is the fure, and inexpugnable Strength of ,a Realm j which Good- 
 wiri he obtains, if he follows the Example of T^itusVefpafiany in behaving him- 
 felf towards his Subjects in fuch a Manner, as he defired they might behave 
 towards him. And as there is nothing more pernicious than to be hated, 
 fo nothing is more advantagious than to be loved ; which, without Dilpute, 
 is procured by Gentlenefs and Courtefy. And therefore I don't at all won- 
 der, that Vefpafian, by general Confent, was called the Jewel of the World, 
 and the Darling of Mankind j fince he was always ready to give Audience 
 to all Men, and never fuffered any to go out of his Prefence unfatisfied. 
 
 Guazzo. It is certainly true, that there is nothing makes a golden World 
 fo much as the Goodnefs of Princes. 
 
 Annibal. A Prince muft not only {hew himfelf courteous, affable, and 
 gracious, in converfing with his Subjeds, but muft alfo ufe his Authority 
 modeftly, especially in Offences committed againft him j wherein let him 
 be reft fatisfied with having it in his Power to take Vengeance ; and to imi- 
 tate thofe ftrong and noble Beafts, which never turn againft little Curs, that 
 run barking after them. Let them remember the Saying of Cato, That the 
 Mighty ought to ufe their Power moderately, that they may ufe it continually, 
 Therefore Trajan u^Qd to call the Senate, Fathers, and himfelf /y6^;r Servant. 
 But, to comprehend all in one Word, a good Prince ought to purchafe to 
 himfelf the Name of the Father of his Country, and not carry himfelf in 
 any other Manner towards his Subjeds, than a Father towards his Children. 
 And inafmuch as from the Example of Cyrus in Xenophon, and from many 
 others, may be particularly gathered the Precepts relating to a Prince, it (hall 
 fuffice here to add to what we have already faid, thefe three Rules ; namely, 
 that the Prince fecure a good Report by fpeaking foberly j by his Liberality ; 
 and by forbearing to opprefs his Subjects with Taxes ; to which may be 
 added, that he (hew his Wifdom in the prudent Government of himfelf. 
 And I may venture to affirm, that the Prince who obferves thefe Rules, may 
 jnftly fay, he is the lively Image of God-, as on the contrary, he may affure 
 
 himfelf. 
 
Part. II. ^e A K T of Conversation. i6r 
 
 himfelf, that, tho* no Misfortune befal him in this Life, he {hall feel in his 
 Death the Truth of that Saying, That the Mighty jhall be mightily tormented. 
 Let us now come to Subjedts, and their Converfation with Princes, which 
 (with Refpedt to Princes in general) I always thought fhould be avoided as 
 much as poffible ; becaufe the Favour of Princes kindles at a Heat, and of 
 a fudden j and may as fuddenly be blown away again with the Wind of 
 Envy, or Slander ; which is evidenced by the Examples of Lyftmachus and 
 Sciams, who were greatly in Favour, the one with Alexander, the other 
 with Tiberius ; yet fell from their exalted Height, into the moft foul Dif^ 
 grace and Deftrudlion. But without going fo far, we have many modern 
 Inflances of the like Mifchances. And tho' now and then it happens that 
 fome one may be able to maintain his Credit ; yet the poor Wretch always 
 lives uneafy, and his Mafter is conftantly loading him, like a good Horfc, 
 with fome Burden or other j fo that he finds that Saying true, That whether 
 thy Prince loves thee, or hates thee, it is all one Evil. And therefore I think 
 it not amifs to follow the Fable of the earthen Pitcher, .which would by no 
 Means keep Company with the brafs VefTel. And I need not tell you, 
 that in the Company of Princes, a Man cannot ufe a Freedom of Speech, 
 nor do any Thing contrary to their Pleafure j if he does, he Jhall be no 
 Friend of Caefar's. 
 
 Guazzo. The Converfation of Princes is not, in my Judgment, to be 
 fhunned, on any other Account, than as it deprives us of that Liberty, 
 which is fo agreeable in Company, and brings us under a Kind of Reftraint, 
 which becomes irkfome: But on the other Hand, we fhould confider, 
 the Reputation we get by keeping Company with our Prince, and how 
 thereby we take away the Occafion for any Report, that we abandon the 
 Court through Difgufl ; how much it turns to our Honour and Advantage j. 
 and what Satisfaction and Pleafure it gives us, to be admitted into the Pre- 
 fence of our Prince; no doubt to be in Company, and under the Eye of 
 fuch a Saint of a Princefs, as you fpoke of juft now ; this furely, if there be: 
 fuch a Thing on Earth, is a Pleafure truly divine. 
 
 Annibal. You have juft prevented me; fori intended to add,, that tho*" 
 this Converfation be dangerous, and that I, in particular, never ftrove to 
 engage in it, .yet when it is well ufed, it brings both Credit and Profit. 
 Befides, as the Prince excels us in Virtue and Magnanimity, as much as he is 
 above us in Degree, therefore fome have thought, that his Company greatly 
 avails to our Improvement in Virtue and Goodnefs. As the Example of 
 that Princefs you iuft now mentioned, which has made fuch virtuous, learn- 
 ed, and accompliQied Courtiers, that there is not a more flourifhing or fa- 
 mous Court in the whole World. But you are not ignorant, that there 
 are fome, not unlike the Earthen VefTels, broken by leading their Lives 
 
 X 2 wltk 
 
i62 ^he ART o/* Conversation. Part. 11^ 
 
 with Princes, becaufe they do not behave themfelves as becomes their Sta- 
 tion. And therefore for their Caution and Security, I fhall prefcribe that 
 they be not puffed up vsrith Pride and Vain-glory ; nor let the Favour and 
 Countenance of their Prince make them infolent and imperious ; but rather, 
 the more they are exalted, (hew the more Humility and Obeifance. 
 
 Guazzo. I like your Notion ; for I have obferved, that the Duke my 
 Mafter, has withdrawn his Favour from fomc, who have abufed his Good- 
 nefs towards them ; and their Fall has been fo much the greater, by how 
 much they were before exalted. And indeed, I know it to be true, that he 
 who would long enjoy the Favour of his Prince, muft, like the Bear in 
 fair Weather, be faid to think of the foul that is coming; which Doubtful- 
 nefs of Thought will keep him in that Humility and Subjection which 
 Princes approve. 
 
 Annibal. A Man cannot behave with too much Reverence towards them. 
 And although it is reported, that when Arijiippus could not be heard by 
 Dioniftus^ he threw himfelf at his Feet, faying, T^he Fault is not mine^ that 
 I commit this Idolatry ^ but the King's, who has his Ears in his Feet j yet per- 
 haps it might have been replied to Arijiippus, that the Fault was his ; be- 
 caufe he refufed to give this due Reverence, and wanted to be Cheek-mate 
 with the Prince. 
 
 But let us conclude this Matter, with charging every one, in whatever 
 Station he is, to homage and obey his Prince with all Humility; for in fo 
 doing, he honours God himfelf, whofe Minifter he is. 
 
 What has been faid of Princes, may likewife be applied to Magiftrates, 
 without regarding, that there are amongft them thofe that are unjuft, cruel, 
 partial, ignorant, corrupt, Refpedlers of Perfons, ^c. but to confider this, 
 that they are the Members of the Prince. 
 
 Guazzo. Yet I would gladly have you defcend to fome particular Point 
 in Relation to Magiftrates ; becaufe I think there muft neceflarily be fome 
 Rules prefcribed for them, different from thofe you gave to Princes ; and the 
 rather, becaufe fome of them, in Refped: to their Dealings, may be re- 
 formed. 
 
 Annibal Without doubt, the Prejudice that accrues by an ill Magiftrate is 
 ineftimable ; and therefore it is faid, that a Sword is put into a Madman's 
 Hand, when an Office is beftowed upon a wicked Perfon, who is commonly 
 called an Ape in Purple. Wherefore it is neceffary to advertife Magiftrates, 
 that, touching their Miniftry, they be charitable in reproving, upright in 
 judging, and merciful in punifhing. Such as grow haughty on Account of . 
 their Preferment, I advife them to remember the Example of that Afs, which, 
 bearing the Image of the Goddefs Tfides on his Back, and obferving, that 
 every one he met, kneeled down, and paid their Adorations to him, became 
 
 wonder- 
 
Part. II." 7^^ ART 5/' Conversation. 163* 
 
 wonderfully proud, that fuch an Honour fliould be done to him. Into the 
 very fame Error do fome Magiftrates fall, who feeing themfelves faluted and 
 honoured by every Man, imagine that they themfelves deferve that Honour; 
 not perceiving, that for the moft Part, that Honour is not paid in Refpeft 
 to their Deferts, but in Reverence of the Prince, whofe Perfon and Autho- 
 rity they reprefent. Nay, fo far are Magiftrates from being honoured per- 
 fonally, and for their own Sakes, that they very often catch (as the Proverb 
 has'itj Wind in a Net j and tafte Meat, which is feafoned rather with Smoak 
 than Salt. 
 
 Guaxzo. They may very properly fay, with the Scripture, This People 
 honoureth me with their Lips, but their Heart is far from me. 
 
 Annibal. It is the Saying of a wife Man, That he that fits worthily in the 
 Seat, does it Honour ; but he that fits unworthily, difgraces it. And there- 
 fore a prudent Magiftrate ought not to affume too much an Air of Supe-'' 
 riority, or to alter his Manners in Refpedt of his Dignity, which he is not 
 certain he (hall always enjoy ; but fo to condudt himfelf, that he may be * 
 refpedted and honoured ; not fo much on Account of his Office, as of his 
 own perfonal Merit and Abilities; to the End, that when he fhall be out of 
 his Office, he remains in Honour, altho' he is without it. 
 
 With Regard to his Converfation with his Prince, it is enough for him, 
 that, neither for Fear nor Favour, at no Time, he confent to any Thing 
 which is unjuft, neither to comply with his perverfe Humours in any Ref- 
 pedt. But if it be a grievous Fault to confent to the irregular Defires of 
 a Prince, it is much worfe to infufe wicked Defigns into his Head, which he 
 never thought of before, and work up his Paffions into Wrath, Cruelty, 
 Revenge, Oppreffion, and the like. 
 
 Guazzo. But, Sir, by your Leave ; thcfe are the Officers that continue 
 longeft in Favour. 
 
 Annibal. True ; but where the Prince is wife and virtuous, you (hall moft 
 commonly fee fuch Fellows leave their Hire, nay, and their Hide too be- 
 hind them, and end their Days in Mifery and Shame. 
 
 The laft Piece of Advice to be given to Magiftrates in Refpc(ffc of private 
 Perfons, is, that in Countenance they ftiould ftiew themfelves fevere and 
 terrible, which makes Offenders tremble, and the Innocent bold ; it gene- 
 rally pleafes the Good, and difpleafes the Bad. He muft alfo be patient in 
 hearing every Man, but efpecially the Poor ; neither ftiould he be lefs liberal 
 of Juftice, or flower in difpatching their Caufes, than thofe of the Rich and 
 Mighty. But alas ! Covetoufnefs and Ambition are fo prevalent, that even 
 in the Judgment Seat, the Offences of the Rich are fooner defended, than 
 the Innocence of the Poor ; the Crows are pardoned, and Pidgeons puniftied. 
 But as the Time Aides away, let us proceed to fpeak of the Converlation 
 between the Learned and the Ignorant. Guazzo. 
 
164 "^he ART o/* Con VERSA TON. Part. II. 
 
 Guazzo. I am afraid you will find it impoffible for you to tune the Lat- 
 ter into a Key, that (hall be agreeable in Company to the Former. 
 
 Annibal, What Grounds have you for this Opinion ? -* 
 
 Guazzo. The Example of Water and Wax, which by no Means can 
 ever be made to incorporate : I mean, the too great Diverfity of their Na- 
 tures and Difpofitions. The Learned, you know, are feldom or never in 
 Company of the Unlearned ; well knowing, that Men fet little by that 
 which they are unacquainted with. And hence arofe the Fable of the 
 Cock's fetting a lefTer Value upon a Jewel than upon a Grain of Corn. 
 
 Annibal. It is an ordinary Saying, I'hat Ignorance is a Kind of Folly, 
 And therefore pray confider with me, that in the World, there are two 
 Sorts of ignorant People j the one foolifli, the other wife. I call thofe 
 foolifhly ignorant, who are not only rude in Underftanding, and deftitute 
 of Learning ; but alfo thofe who have wife and learned Men in the utmoft 
 Hatred and Contempt j and, like natural Fools, judge all thofe to be Fools, 
 and laugh at them, who make Profefljon of Learning -, and think theni- 
 felves happy in knowing nothing, and conftantly perfevere in that Error. 
 For this Reafon, thofe that are learned, avoid their Company. For to talk 
 of Learning among fuch People, would be, according to the Proverb, to 
 cafl Pearls before Swine. Well, therefore, did one of thefe Sots fay. He 
 had rather herd among Harlots than Philofophers : Appofite to this, Pythago- 
 ras faid, That Swine had rather wallow in the Mud and Dirt, than in clean 
 Water. 
 
 There is alfo another Sort of Ignorants, who are of good Underflanding ; 
 and tho' they have not the Knowledge of Letters, yet confefs their Igno- 
 rance ; and being defirous to learn, they love, honour, and follow thofe that 
 are learned j nor can abide the other Sort of Ignorants; fo that, notwith- 
 flanding their Want of Knowledge, they merit rather the Title of Learned 
 than Ignorant. 
 
 Guazzo. But you fliould not do the Learned fo much Injuftice, as to be- 
 ftow the Title, due only to them, upon the Unlearned. 
 
 Annibal, I could very properly anfwer you with that common Rule, 
 T'hat we are always taken for fuch as thofe are, with whom we are converfant^ 
 But to give you a fuller Satisfadion, I fay, that between Learning and Igno- 
 rance, there is a certain Medium, which confifls in a good Opinion ; that is, 
 in partaking of the Truth, without being able to give any Reafon for fo 
 doing. Now, this cannot be called Learning j becaufe Learning can give 
 the Reafon of Things ; neither can it be called Ignorance, becaufe Igno- 
 rance partakes not of the Truth. And therefore between the Learned, 
 and the Unlearned, are thofe we are fpeaking of; who are not really learned, 
 
 bscaule 
 
Part. II. The ART o/* Conversation. i6^ 
 
 becaufe they have not the Grounds of Learning j neither are they ignorant 
 becaufe they ftrive to avoid Ignorance, and to follow the Learning of others. 
 And inafmuch as I have faid, that they rather deferve the Name of Learned, 
 than Ignorant, I prove it by this, that the principal Part of Virtue, is to jiy 
 Vice. Nay, I will go farther, and affirm, that a Man ought rather to abftain 
 from Wickednefs, than labour to attain Goodnefs, Prudence, and other Vir- 
 tues. And according to that, not only Philofophers, who have a perfed 
 Knowledge and Underftanding of Things pertaining to the Felicity of 
 Life may be called virtuous ; but all thofe likewife who abftain from Vice, 
 have a Purpofe to live virtuoully. For it is a common Saying, Tlat no Man 
 wants Virtue, but he who don't care to have it-, for the V^ill is the Caufe and 
 Foundation of Virtue. And to be (hort, he ought to be called ignorant^^ 
 whofe Mind is repugnant to Knowledge, or is fo in the common Opinion 
 of others, or to Reafon. And on the contrary, he is to be efteemed wife, 
 whofe Mind fubmits to Learning, Senfe, and Reafon, tho' he be not fur- 
 nifhed with the Rudiments of good Letters. 
 
 Guazzo. From thefe Reafons of yours, you will make the Ignorant grow 
 wonderfully proud and infolent 5 and be the Caufe of their being called 
 Learned without Literature. 
 
 Anntbal. I have Remedies to cure them of their Arrogance, and t® 
 keep thofe Vapours from fuming into the Head. But yet, it is not to be 
 denied, but there are many Men in the World, who without Learning, fol- 
 lowing (like Scholars) only the Didates of Nature as their Miftrefs, have 
 gained much Refpedt and Honour ; as on the contrary, many learned Men, 
 but of a weak Judgment, live obfcurely, without profiting themfelves or 
 others. And we daily fee, that many learned Men are perfe(Slly at a lofs in 
 Company, and difcover in their Talk and Behaviour, neither Wit nor Plea^ 
 fantry ; whereas many, who have not been brought up to Learning, have the 
 Art to pleafe, either by a pleafant Vein of Humour, a comical Behaviour, or 
 their ready Wit, which are the pure Gifts of Nature. So that the Learned 
 fhould not glory too much in their Knowledge, but remember that the 
 Eagle bears away the Prize for his Strength j the Peacock for her Beauty of 
 Feathers; the Nightingal for a melodious Song; and that Nature would 
 have dealt unjuftly by others, had (he beftowed all her Graces and Perfec- 
 tions upon one only. But yet, I will not deprive the Learned of the Ho- 
 nour due to their real Merit, but freely grant, that the Learned are a Staff 
 and Support to the Weak and Feeble; and that, of all the Things we pof- 
 fefe in the World, Learning only is durable and immortal ; and therefore 
 I iincerely pity thofe who have the Misfortune to be without it. And it 
 may be very juftly affirmed, that the Praife of being learned, is notfo great 
 as the Shame of being unlearned. Learning, no doubt, drives away Igno- 
 rance, 
 
i66 The ART c/" Conversation. Part. II. 
 
 ranee, direds a Man in the Courfe of his Life, renders him acceptable to 
 all Men ; is his Ornament in Profperity, and a Comfort in Adverfity. 
 Finally ; Learning lifts him from the Dregs and Filth of the common Peo- 
 ple ; ferves him as a Ladder to climb to Honours and Dignities, and raifes 
 him from earthly Vanities, to the Contemplation of Things celeftial and 
 divine. 
 
 Guazzo. You attribute fo much to the Honour of Learning, that you 
 feem to forget the Commendation due to Arms ; which (you know very 
 well) are able to cope with it in any Ground in Italy. 
 
 Annibal. I am not ignorant, that a Perfon of fome Figure, being afked, 
 
 whether he had rather be an :dchilles or a Homer f anfwered, Tell me your- 
 
 felfy whether you had rather be a Trumpeter or a Captain ? But tho' this 
 
 Anfwer makes for Arms j yet, be pleafed to tell me what you imagine is the 
 
 Mark and Butt at which all wife and worthy Men fhoot ? 
 
 Guazzo. I think it is to leave behind them that which may triumph 
 over Death ; and according to the Saying of the Poet, 
 
 Will make a Man his Death furvive^ 
 And keep him Ages ftill alive. 
 
 Annibal. You fay well -, but upon what depends this Immortality and 
 cverlafting Name ? 
 
 Guazzo. Upon Learning and Hiftory. 
 
 Annibal. You may fee then, that Learning is above Arms ; becaufe it is 
 of itfelf fufficient to purchafe Immortality ; which Arms cannot do, with- 
 out the Aid of Learning ; which Alexander was fenlible of, when he called 
 Achilles happy, becaufe he had a Homer to defcribe his glorious Adions ; 
 and only defired, that fome fuch elevated Genius, and with the fame Strength 
 and Grace, might record his Travels, Conquefts, and renowned Exploits j 
 which, without fome fuch excellent Pen to commit them to Pofterity, 
 would foon be buried in Oblivion. 
 
 Guazzo. I am really of Opinion, that, without the Spur of Immortality, 
 few Men would be ambitious enough to enterprize any Thing worthy of 
 Praife. 
 
 Annibal. We, indeed, all covet this Glory, as the Fruit and lawful Re- 
 ward of our Labours ; and there is no Man but muft have a very fenfible 
 Pleafure in confecrating his Fame to Immortality. As a Proof of this, it 
 is told, that a certain Writer publifhed a little Treatife, entitled, The Con- 
 tempt of Glory -J wherein, by many notable Reafons, he endeavoured to 
 prove, that it is a Vanity unbecoming a Man to be greedy of Glory by the 
 Merit of his own Works. But that Writer was afterwards charged with 
 . the 
 
Part. II. Th A R T 0/ Conversation. 163 
 
 the fame Fault which he cenfured in others j becaufe he had fet Ins Name 
 on the Title-page of his Book. Whence it was evident, that if he had 
 really contemned Glory, as he endeavoured to perfwade others, he would 
 certainly have left his Name out of his Book, which (landing in the Front, 
 was a manifeft Proof how defirous he was of Fame. But Cicero could 
 not dilTemble in that Point, but in a long Letter, openly and earneftly re- 
 quefted Lucceiui to gratify him in three Things : The Firft, that he would 
 iet down feparately and diftin(5l from the other Parts of his Hiftory, the 
 Confpiracy of Cataline, and thereby immortalize his Name. The Second, 
 that, in Refped: of the Friend (hip that fubfifted between them, he would 
 add Something of his own. The Third, that he would publifli his Book 
 with all the Speed poflible, that he might, while he was yet living, taftc 
 the Sweetnefs of his own Glory. I muft not here omit Jugnjius, who an* 
 ncxed to his Laft Will and Teftament, his own Ads, fingly and feparately, 
 appointing, that they (hould be engraved on his Tomb, on Pillars of Brafs. 
 But how many more might a Man rehearfe, who went hawking about, 
 and begging for this Puff, this Glory, by the Means either of Hiftory, Sta- 
 tues, Tombs, Buildings, or other Monuments. 
 
 Guazzo. It feems a greater Wonder to me, that (o honourable a Defire 
 {hould enter into the Heart of a common Courtezan, named T^rine -, who, 
 being very rich, after Alexander had razed the Walls of Thebes, made an 
 Offer to the Thebans to repair them at her own Charges, if they would be 
 content, that, to perpetuate her Fame to future Ages, (lie might caufe only 
 thefe Words to be engraven on the Walls, Alexander deftroyed them, and 
 Trine raifed them, 
 
 Annibal. This Woman was more deferving of Glory, which (lie fought 
 to purchafe with her own Money, than fome that get it at other Men's 
 Coil J who, not being able to leave behind them a good Report obtained by 
 their own Merits, felonioufly attribute to themfelves that of Strangers : 
 But we have already treated of this Sort of Men. 
 
 With Regard to Arms, I anfwer, that the Deeds of renowned Generals 
 and brave Soldiers die with them, if No-body undertakes to record them ; 
 or unlefs they have joined to their Prowefs in Arms, the Knowledge of good 
 Letters ; that fo they may be able, by the Example of Cafar, to hold the 
 Spear in its Wreft with one Hand, and with the other, the Pen, to record 
 their own A&s, ; a Thing very neceflary in our Days, wherein the Memory 
 of many brave Soldiers, and even of Princes and Gentlemen, who have 
 atchieved may noble Exploits, has been loft, and is ftill daily dropping into 
 Oblivion. Whereas, had they been as well defcribed, as were thofe of the 
 famous Men among the Antients, they would never have had Caufe to 
 
 Numb. VIIL Y envy 
 
j62 The A R T 5/*Conversation. Part. II 
 
 envy the Glory of Annibal^ Marcellus^ Ccefar^ and the ScipioSj but had 
 equalled them in every Refpecl. 
 
 Guazzo, Hence may be gathered, how profitable the Converfation of 
 learned Men is ; and how important it is to have the Friendfliip and Fami- 
 liarity of Writers, who, with a few Drops of Ink, may prolong a Man's 
 Life through many Ages. 
 
 Annibal. They not only have the Power of prolonging Life, but likewife 
 of abridging it. And therefore a certain General ufed to fay, that the Pens 
 of Writers pierce the Soldiers Corjlet. We are not inlenfible, that many 
 Writers, either led by Affedtion, or incited thereto by fome other Reafon, 
 have in their Hiftories, contrary to their Duty, panegerized and exalted 
 above the Truth, the Exploits of fome Commanders, and leflened or con- 
 cealed the noble Atchievements of others ; and by the Force of their 
 Heads and Pens, magnified the Little, and debafed the Great. 
 
 Guazzo. As to that, I remember P. Jovius being blamed for the Infide- 
 lity of his Hiftory, he could not deny it, but faid, he had this for his Com- 
 fort, that he knew that an hundred Years hence, there would be no Man 
 living that could convi(ft him of Falfhood ; and therefore Pofterity would 
 be under a Neceffity of giving Credit to his Hiftory. 
 
 Annibal. Perhaps he would not have run that Rilquc, had he not been 
 afiured, that the Majefty and Elegance of his Hiftory, would make all the 
 Writers of his Time afraid to write againft him. But as the World goes, 
 they (hew themfelves wife Men, who keep the Learned their Friends, and 
 receive them into their Favour and Protection j not fo much for their own 
 Sakes, as for the Love of Virtue, which was the peculiar Glory of Alexan- 
 der, Augiijlus, and Meccenas, who heaped Honours and Rewards on divers 
 Grammarians, Orators, Poets, and Philofophers. But I muft not forget the 
 Example of Pius the Second, who in the W^rs of his Time, gave exprefs 
 Order, that the Honour, Goods, and Life of the People of Arpanes ftiould 
 be fpared in Memory of T^ully, who was of that Country^ and becaufe there 
 were many then living among them, who bore his Name. 
 
 But it is fitting, we ftiould fet down fome Form of Converfation to the 
 Learned, and to remind them, in the firft Place, that Learning is apt to 
 make a Man vain and haughty j as is manifeft from the Example of tlie 
 Poet Accius, who was fo opinionated of his great Learning, that when 
 C(zfar vifited the College of Poets, he would not vouchfafe to falute him, 
 as thinking himfelf the better Man. Indeed, I was ever of this Opinion, 
 that as a Tree, the more it is loaden with Fruit, the more it bends toward 
 the Ground ; fo a Man, the better he is ftocked with Learning, the more 
 humble he ought to be; for the Ground of true Virtue is Humility; nei- 
 ther is any Man's Name fo bright, but that it may be obfcurcd by Pride. 
 
 And 
 
Part. II. 75^^ A R T o/* Conversation. 163 
 
 And therefore the Learned ought not to let their Tree of Knowledge grow 
 without Fruit, neither to (hew it vain^gloriouily, but to ufe it for their Pro- , 
 fit or Preferment. They fhould likewife let their Lives correfpond with' 
 their Learning ; for Knowledge is no better in an immoral Man, than good 
 Wine put into a mufty Veflel. They ought alfo to employ their Learning 
 to the Benefit of others, and let their Neighbours and Friends fhare in it. 
 For a Man has not half the Pleafure in poflefling a good Thing, unlefs 
 Some-body partakes with him ; and therefore they ought to make their 
 Learning as diffufive as poffible, and learu themlelves how to inftrudl others. 
 
 Giiazzo, I think it is alfo convenient, that the Learned, in Converfation 
 and Company, (hould guard- againft AtFedation ; which rather difgraces 
 than recommends them. 
 
 Annibal. I now intended to have told you, that this is a Failing in fome 
 learned Men, that when they are in Company of the Ignorant, take De- 
 light in talking to them, as a Mafter does to his Scholars j juft as if they 
 were among learned Men and Philofophers, they form Arguments in Mood 
 and Fiffure, and difcourfe in Terms underftood only by the Learned ; 
 whereby they offend the Ears, and turn the Minds of the Hearers from 
 ■ffivinty Attention to their Talk. Amongft the Ignorant, a Man Ihould efpe- 
 cially^ufe fuch familiar Kinds of Learning, and with fuch Difcretion, that 
 it may ferve rather for Sauce to whet their Appetite, than for Meat to fill 
 and cloy them; in fuch a Manner, as to give the Unlearned a Sight and 
 P - Deteftation of their own Ignorance, and an Admiration of his Knowledge. 
 
 Guazzo. He that knows* how to keep this Way, which you have chalked 
 out will no doubt give and receive great Satisfa6tion in Company of the 
 I ' len'orant, who, without any Difficulty will allow of what he (hall fay, 
 • and 'honour him the more for it. 
 
 Annibal. One faid, that as Ships which feem large on the River, look but 
 little at Sea ; fo fome feem learned among the Ignorant, who have but a lit- 
 tle when they come amongft the Learned. It cannot be denied, but that in 
 all Companies, he (bines the moft, and takes Pleafure in (hewing his Parts, 
 when he knows himfelf to be Chief, and Mafter of the Point in Queftion, 
 But yet, he muft not perfwade himielf that he ought not to hear the Un- 
 learned Ipeak, or to have them in no Account: For there are Men to be found, 
 who, tho' they are without Learning, yet they have good natural Parts, and 
 are able to manage their Affairs fo, as to bring them to a happy Conclufion; 
 infomuch that many, who are learned, feem but Fools in Comparifon with 
 them. Like a Scholar who came to an Artificer, telling him he was Maf- 
 ter of 'the Seven Sciences. But the Mechanic anfwered, I am more learned 
 than thou art-, for by the Knowledge of one Art only, I maintiiin myfelf, 
 
 Y 2 ji ('■. :. my 
 
166 Tl:e ART of Conversation. Part. II. 
 
 my Wife, and Children j whereas thou canft not fupport thy felf alone, with 
 all thy Seven. 
 
 Guazzo. Now hz pleafed to give fome Inftrucflions to the Ignorant, by 
 which, in Converfation, they may gain the Favour of the Learned. 
 
 Annibal We have already, if you remember, in the Beginning of this 
 Difcourfe, enjoined them Silence, which tho' exceedingly proper, is very ill 
 oblerved. For in Company, if you mark it, thofe who know leaft, fpeak, 
 contend, and haul the loudeft. From hence comes this Proverb, '^hat the 
 TV heel of the Chariot which is mo,'} broken^ always makes the mofi Noife. 
 
 Guazzo. On the contrary, a Man might apply another Proverb to the 
 Learned, T^hat where the River is deepefl^ it runs moji quietly. 
 
 Annibal. The fecond Advice is, that when they are in Company of the 
 Learned, that they remember they are unlearned. For by that Means they 
 will be cautious of what they fay ; for it is the Saying of a Philofopher, 
 that a Man never offends in thofe "Things whpch he knows jiot, and is Jenjible 
 that he does not know them. As on the contrary, he is ignorant and does 
 amifs, who thinks he knows that which he knows not. 
 
 The third Rule Is, that they be admoniihed, that among the Degrees 
 of Superiority before mentioned, this is one, that the Wife have an Autho- 
 rity over the Ignorant j whereas it is their Part to be filent, and not to ftand 
 in an obftinate Contradiction -, becaufe, nothing is more odious than an igno- 
 rant Per (on. who perfifts in contending "with the Learned j as the Pie, did 
 with the Nightingal in Mufic. And therefore, as it is the Part of one that 
 is learned, gently to impart to the Ignorant what he knows, fo is it the 
 Part of the Ignorant to afk without hiding his Ignorance, that which he 
 knows not ; and rather confefs himfelf at a lofs, than to pretend he knows 
 more than he does ; for one is a Sign of Modefty, the other of Arrogance. 
 
 Guazzo. However, it were not amiis to ufe a little Skill in confefling 
 the Want of Skill, fo that they may not expofe their Ignorance too much. 
 But there is no great Harm in it, if one imitated an honefl; Gentleman of 
 our Country, who being afked by a Stranger, what the Hiftory of thofe 
 Paintings round his Hall was, faid. Stay here a Moment till I return. 
 Which faying, he went haftily to the Study of his Brother, who was 
 a Doctor, and bringing him with him into the Hall where the Stranger was, 
 faid to him, Brother, let me beg the Favour of you to^ anjwer this Gentleman, 
 
 Annibal. But perhaps it will be a difficult Matter to find in every Houfe, 
 even one, who, with his Wiidom, is able to fuppiy another's Ignorance. 
 But let us return to my former Affertion, that the Ignorant ought to honour 
 the Learned, and to feek their Company, which will teach them Policy, 
 Wifdom, and Virtue. For, if you obferve, thofe who are unlearned, too 
 cafily give themfelves up to diflionefl Doings ^ thus when they fee they have 
 
 not 
 
Part. II. The ART of Conversation. 167 
 
 not the Favour of Princes, nor can get any Preferment, for Want of Learn- 
 ing and Virtue, they endeavour to fet up for themfelves, either by Flattery, 
 Backbiting, Slander, or other unjuftifiable Pradices, v^^hich, thofe who are 
 truly learned, are rarely guilty of. And, as we faid a while (ince, that the 
 Learned have a particular Satisfadion in the Company of the Unlearned ; 
 let us now conlider how little that Satisfaction is, in Comparifon of that 
 which he receives in the Company of thofe like himlelf. For it is certain, 
 that a learned Man takes more Pleafure in the Converfation of the Learned, 
 who know, and fet a greater Value upon his Learning, than it is pofTiblefor 
 the Ignorant to do, who underftand it not, and therefore are not able to 
 judge of it. Bcfides, when he is among the Ignorant,, he takes Pleafure 
 only in that which he himfelf gives. But when he is in Company with 
 his Equals in Learning, his Pleafure is mutual and reciprocal; for, by TurnSj 
 he both teaches and. learns. But farther, he has another Satisfadion j namely,, 
 to know, that where there is the neareft Conformity in Eftate, Life, and 
 Study, there is the greateft Unanimity. in AiFedion and Friendfhip, and con- 
 fequently, the greater Pleafure and Contentment; it produces the fame Effed: 
 among them, as is feen among Flowers, which feparated, yield a good Smell,' 
 -but being bound together in a Pofy, they recreate the Spirits a great deaL 
 more. Agreeable to which, the Poet fays, 
 
 When two good Men in friendly Concord joiny. 
 Their mutual Virtues more refplendent Jhine. 
 Thus when the Lilly's mixed with the Rofe^ 
 How Jweefs the Odour / how regal'd the Nofe ! " 
 
 it is the Saying of a Philofopher, *Zj&tf/. One^in Comparijon of Two^ is Ncr-^ 
 body. And, indeed, amongft all other Companies and Societies, there is 
 none more firmly and nearly united together, than this of the Learned!; 
 who, for the moft Part, have a greater Love one for another, than there is 
 generally found among Brethren and Kindred; and as there is a Harmony 
 in their Studies and Affedions, they muft, of Courfe, take Delight in each; 
 other, and reduce themfelves from a difperfed Number, as it were, into one. 
 united Body. 
 
 Guazzo, All other Affemblies may veryjuftly be termed foreign and ex- 
 ternal, and this familiar and internal, wherein the Mind is exercifed in Rea-- 
 foningi Teaching, and Difcourfes of Things, appertaining to the Know- 
 ledge of Virtue and Goodnefs ; and is the Friendfhip which is true, and 
 moft durable. 
 
 Annibal. It is a common Saying, That the Bonds of Virtue hind fafler -than* 
 the Bonds of Blood. And, indeed, one good Man may be faid to be a near • 
 
 Kinfman-. 
 
i66' ^he ART of Conversation. Part. IL 
 
 Kinfman to another good Man, by the Conformity of their Minds and 
 Manners. 
 
 Guazzo. From hence I can form to myfelf fome Idea of the Unanimity, 
 Pleafiire, and Profit, arifing to the Gentlemen in the Academy of the IlluJ^ 
 trati (as they are called) eftabli{hed in this City. 
 
 Anmhal. You are deceived in your Imagination ; for this Academy being 
 aOcmblcd^ in the Name of God, you may well fuppofe, he is in the mid ft 
 of them, and that he preferves it in Peace and Amity. What Solace every 
 one receives by it, I cannot defcribe to you in adequate Terms j becaufe 
 I have myfelf had the Experience, and have feen it in other Academics, that 
 there is no Man fo afflided vvith the public Calamities of this City, or with 
 his own private Troubles, but when he once lets Foot in the Hall of the 
 Academy, feems to have loft all his Cares ; cafting his Eyes round the fpa- 
 cioiis Room, he contemplates with Admiration thofe curious Devices he 
 every where fees replete with myfterious Learning. I can truly fay, that 
 when I enter there, I leave all my irkfome Thoughts behind me; they 
 accompany me no farther than the Door, and when I go out, get upon my 
 Shoulders again. But as to the Benefit which arifes from this happy Affem- 
 bly, only confider with yourfelf the Diverfity of Learning that is there 
 handled, fometimes in public Lectures, at other Times with private Rea- 
 fonings, which yield that Delight which is the Fruit of a free Communica-- 
 tion, as we have before obferved. And I may a-ffirm, without Vanity, that 
 the Academy, borrowing me, as it were, to read Philofopby, has repaid me 
 with Intereft ; as I was bettered, not only in that Part, but alfo replenifhed 
 with fome Knowledge in Divinity, Poetry, and in divers of the liberal 
 Sciences, of which I will venture x.o fay, I have fome Tafte. 
 "'-'l^uaz'Zo:\ have noted by a long Experience, that, generally fpeaking, 
 thofe are but little regarded in Company, who have beft owed all their 
 Study in one fingle Profeffion : For, do but once draw them out of that, 
 and you will find them mere Dolts and Fools. Whereas, on the contrary, 
 thofe are greatly valued, who, in Things different from their Profeffion, 
 are able to talk rationally, and with Difcretion on various Subjec^ts. So that 
 the Knowledge they difcover in Matters that are out of their Way, redounds 
 fo much the more to their Honour, by how much they are foreign to their 
 ordinary Profeffions. Since therefore in Company, we commonly difcourfe 
 on various Topics, (kipping from one Thing to another, there is nothing, 
 in my Judgment, that does us more Honour, or recommends us better in 
 <rood Company, than to be ready at all Points, and have fomething to fay 
 upon every Thing ; to enable us to do which, I muft think that the Com- 
 pany of many learned Men greatly contributes; fuch more elpecially as are 
 .tftJti W t with in ^(Ttf^if/^/ff. .:. 
 
 Annibah 
 
PART. II. The A R T ^ GdNVERS ation. 167- 
 
 Annihal. We have already faid, that no one Man is futficlently capable 
 of fpeaking properly on all Subjeds, bccaufe of the Shortnefs of Life ; and 
 fince all Kinds of Learning are not to be comprized in one Head, it is con- 
 venient that many fhould affemble together, and of the whole Number, x6, 
 . make one perfed Man, as is done among thofe learned Societies. 
 
 Gtiazzo. Since the Converfation in thefe Academies is fo delightful, I ex- 
 pert you will lay down fome Rules to regulate themfelves by, to preferve 
 their long Union and Harmony. 
 
 Annibal I {hould think myfelf highly to blame, if I {hould fay any' 
 Thing on that Head ; for that would be to verify the Proverb, to inftruk 
 JVIinerva ; fince it is in them rather to teach, than to be taught the Rule^ 
 ^f Converfation. Befides, they have Laws and Orders fet down in Writing, 
 by Virtue whereof, Friendfhip and Unanimity are invioUhly prefery^d . 
 -among them. ^ • '"'n" ' '"•^^ 
 
 Guazzo. Let me, however, defire you to defcribe the Order of the Aca}" 
 demy of the lllujlrati in this City, and to inform me of. its Original, arid- 
 what is the Manner of their convening together. 
 
 Annibal. Should I give you abfolute Satisfaction in this Point, it would- 
 'require more Time than this Day to do it in ; but that I may not entirely 
 difappoint you, I briefly anfwerj that thefe Academics^ who are continually 
 labouring for their own Glory, and the univerfal Benefit, have propofed to 
 themfelves the Example of the Sun, which rifing out of- the Horizon, af- 
 cends to the Oppolite of the Moon, which fets in the Weft ; and upon this 
 Device are infcribed thefe Words, Liivi indejicieny^^^Xj^^.Lijdit^r^i^ver failing', 
 and above it, the Title of Illuflrati. ' ---•-;•. tt- 
 
 The Laws of the Academy are very numerous, but all pirincipally tending 
 to the Honour of God, and Confervation of the State of the Academy, 
 In propofing Subjects, and in arguing- upon them, they proceed with great 
 Caution and Reverence, without Tumult, or Confufion. In making their 
 Eledtions, the moft.Antient a,re always preferred. In their private AfTem- 
 blies, they Create their Prince, their Counfellors, their Cenfors, and other 
 Officers, who are chofen by balloting, and continue four Months by Turns. 
 Some are appointed to hear the Themes of fome Academics, who do not 
 like to difpute in Public ; fome to admit the new Academics, who were 
 before chofen by private Voices j and to hear their Speeches, in which they 
 return Thanks to the Prince and the Academics. Some confer together 
 upon thofe Propofitions that are to be offered for public Difputation ; and 
 befides, there are ordinarily Ledures and Difcourfes upon various Subjedts, 
 and the Compofitions and Works of the Cojlege are read by two of the 
 Members, and afterwards the Writings and Themes of Strangers. Every 
 two Months they change their Prince j and in that Ceremony, the old Prince 
 
 .refigns.- 
 
^70 , . .V^he A R T o/* Conversation. Part. II. 
 
 refigns his" Throne, and dehvers the Seal of the Academy to his Succeffor, 
 who placing himfelf in the other's Seat, takes PofTeffion or the Principality j 
 which, in every Point, is done with that State and Majefty, as I have not 
 Words fufficient to defcribe. You may conceive fome Idea of it,' from the 
 prodigious Concourfe, as well of Citizens as Foreigners who are prefent 
 at it. 
 
 But farther ; it fometimcs happens, that one of the Collegians is married ; 
 and then the Bride, and other Ladies with her, are invited to this AlTembly, 
 where (he is entertained with all imaginable Pomp and Solemnity, with 
 diverting Difcourfes, Epithalamiums, Concerts of Mufic, and the like. In 
 this Manner, was treated the 'Lady Frances your Coufin, to whom was given, 
 in open AlTembly, in the Name of the Academics^ a Carcanet of Gold, 
 which, probably, you have feen about her Neck ; on the one Side of it was 
 finely ill u ft rated the Device or Arms of the Academy ; and on the other Side 
 the Device of your Brother, but fome what altered ; one having the Flying 
 Swan, with a Branch of Bay in her Mouth, with this Motto, Akve the 
 Skies J and your Brother has the fame Swan, but with its Shadow, and the 
 Motto is thu« changed: Be a Mate in this Manner ; meaning, that (he ought 
 to follow the Steps of her Huiband, as the Shadow did the Swan. At the 
 .Death of any of their Members, they perform his funeral Obfequies with 
 wonderful Gravity and Solemnity. 
 
 I could recite many other remarkable Things, in delation to thefe Gen- 
 tlemen, but muft omit them for Want of Timej and therefore ihall only 
 add, that the Converfation of the Learned is exceedingly profitable, very 
 .delightful, and is the Foundation and Cement of mutual Love and Amity. 
 "^This is illuftrated by the Fable of Narcijfus, who being without Company, 
 as foon as he viewed, himfelf in the Fountain, fell in Love with the Re- 
 femblance ; and therefore, as there is nothing more like us than our own 
 Image, it may be well 6id, that when two Men of Learning love one 
 another^ that the Obje(^ of each of their Love, is nothing more, than their 
 own Image in another; And it may be likewife faid, that this their Love 
 is perpetual, as that of one's felf is. Let us now come to the Converfation 
 . between Strangers and Citizens. 
 
 Guazzo. Since we have but a little Time left, it were better to omit 
 this Matter, as a Thing that but rarely happens. 
 
 Annibal. Let us at leafl fhew the Citizen, that it becomes him to have 
 a compafiionate Regard towards Strangers, and to confider, that being far 
 from their Country, Parents, and Efre(5ts, being deprived of all thofe Com- 
 modities which we enjoy in our own Houfes, they are to be fuccoured with 
 all the Afliftance and Favour poflible, efpecially thofe who are in Necefiity. 
 For no doubt, he that receives them into his Lodging, purchafes to himfelf 
 
 a 
 
Part. II. 72^^ A R T ^Conversation. i^i 
 
 a Mandon and an abiding Place in Heaven, by Means of his charitable 
 Courtefy ; nay, we muft know, that this Work is (o acceptable to God, thap 
 he who gives only a Cup of cold Water to drink, in the Way of Charity, 
 (hall not go without a Reward. And tho* the Enjoyments of this Life arc 
 not to be compared with thofe referved in Heaven for us, yet let us confider, 
 what Honour and Profit accrue by the Entertainment of Strangers j for they 
 who keep an open Houfe for fuch, not only gain Credit in their own Coun- 
 try, but without fctting Foot out of the Precindt of their own Territories, 
 they are known, and honourably reported of in foreign Parts ; befides, when 
 they travel, they are fure to find Friends, Money, and Affiftance in Time 
 of Need. 
 
 Gtiazzo. It is a great Satisfaction to a Man, to fee himfelf efteemed and 
 refped:ed by his Parents and Friends in his own Country : But that is but 
 a Trifle ia Refped: of the Benefit a Man receives by it, vi^hen he perceives 
 himfelf entertained and honoured, where he is fcarce known. And there- 
 fore you eafily perfwade me to perform this Duty to Strangers, for whom 
 I feel in myfclf a very great Regard; becaufe, in my Travels, I have re- 
 ceived Civilities from them. 
 
 Annibal. It was therefore I was going to tell you, that thofe fhcw them- 
 felves moft hoggidi and cruel to Strangers, who were never out of their own 
 Country ; and who, not having felt the Inconveniencies and Difcommodi- 
 ties incident to travelling, have no Confideration for the Hardfliips of Stran- 
 gers, nor are moved with Compaifion towards them. And in this they arc 
 greatly to blame^ becaufe they ought to ufe Strangers with more Civility 
 and Refpe(fl, than even their own Countrymen. It was the Saying of 
 a Philofopher, Hhat a Stranger, dep^rhed of his Friends and RelationSy is H 
 he pitied both by God and Man. And therefore, when we are in Company 
 with them, we ought to treat them with great Refpc(fl, both in Deed and 
 Word, to forbear cenfuring their Faults, or ufing any Freedom, as we law- 
 fully might towards our own Countrymen, and even to hide and bear with 
 their Imperfedtlons. So that, according to the Opinion of fome, we ought 
 not to ufe Strangers ill, although they deferveit. 
 
 Guazz. This is very true j and yet Strangers are often worfe ufed than 
 they would be, through their own Folly, when they, in a Manner, forca 
 themfelves upon us, and are more familiar and bold than they ought to bei 
 which makes them fare the worfe. 
 
 Annibal, And therefore, when a Stranger is in another Man's Houfe, he 
 {hould be cautious ho%v he takes upon him too prefumptudufly ; but behave 
 himfelf fo modeflly, that every Body may love and favour him. For, if he 
 puts himfelf too forward, he will be pulled back with Shame; fo If he feems 
 backward, he will be puH^ed/ forward witji Hpaour. He muft alfo, in 
 
 Z " Company, 
 
172 "ftoe A R T o/* Conversation. Part. II. 
 
 Company, behave in the fame Manner towards you, as you are bound to do 
 towards him ; and thus your Converfation will be acceptable on both Sides. 
 It remahis now to fpeak of the Converfation between Seculars and Religi- 
 ous. 
 
 ' Guazzo. This you may foon conclude, if you pleafe ; lince in this Age, 
 this Kind of Converfation feidom happens above one Day in a Year, and of 
 that Day, but half an Hour only, which is fpent in confefling our Sins ; 
 which done, we not only fly the Converfation, but the very Prefence of our 
 ghoftly Father. 
 
 Awnibal. To whom is this Fault to be imputed ; to the Religious, or to 
 the Laity. 
 
 Guazzo. It cannot be afcribed to the Religious (for they feek both us and 
 ours) but to us, who avoid them. 
 
 AnnibaL And for what Reafon, do you fuppofe, we ftiun them ? 
 
 'Guazzo. No doubt, the Devil perfwades us to avoid their Company, and 
 to forbear paying them any Reverence and Refped, bccaufe fome of them 
 are fprinkled with Errors and human Frailties. 
 
 Armibal. It was demanded of a Pope, whether it was lawful for a Prieft, 
 in thefe Days, to minifter the Sacrament \n wooden Chalices, as they did 
 in former Times? His Anfwer was, That in the firjl Ages of the Churchy 
 Golden Frie/ls minijlered in wooden Chalices^ and now ivcoden Fj'iejls minijier 
 in golden Chalices : To the fame Ettcd: is that Saying, That there is in the 
 World a Scarcity and a Plenty of Priejh ; that isy too many of the bare 
 Natne^ too few that rightly execute the Office. But we ought certainly to 
 know, that they have the Name and true Calling of Minifters, and that Gpd 
 iias given them to us, not that we (hould judge of their Anions, but follow^ 
 their Doftrines. And fuch as diilike their Company, without doubt greatly 
 offend, and fuffer themfelves to be deluded by the wicked Spirit, into aii 
 Enmity againlt Religion and the Chriftian Faith. But true Chriftiajis muft 
 acknowledge, that the Company of the Religious is very profitable; Fof 
 by their Inftrudtions they teach us the. right Way, and by their outward 
 grave Demeanour only, they give a good Example for cur Imitation. For 
 my own Part, I never yet met with any one of the Miniflry that bore fo 
 bad a Charr.(5teifJ'^0r led. fo lewd a Life, but that, by his Company, I have 
 been rather excited to, than retrained from Well-doing. And 1 have always 
 been of this Mind, that nothing but Good can happen to him who aflbci- 
 ates himfelf with them. We muft then leave it to God to judge of their 
 Lives j/ai)d ■ when we are amongft them, we ought to forbear all vicious 
 'i'alk and unbecoming Behaviour, whereby their Reverence may be offended, 
 and God himfelf dilhonoured, and to mind to carry ourfelves towards them 
 with all imaginable Deference and Refpedt 5 becaufe they arc the MelTrtn- 
 
 gers 
 
Part. II. ^he A R T ^ Contehsation. 173 
 
 gers of God, and bring us the glad Tidings of the Gofpel. In holy Scrip- 
 ture they are called the Salt of the Earth-, the Light of the World; a Ca?i- 
 dle fet in a Candleftick, giving Light to all who are in the Houfe oj God ; 
 a chofenSeed; a holy Nation-, and^ Ji'^^^Hy, Stars ajtd Angels. 
 
 On the other Hand, you are not ignorant, that the Duty of the Clergy, 
 
 in converfing with the Laity, is to be cautious how they fpeak any Thing 
 
 tending to evil Example, or that may give Room to fufped: an ill-difpofed 
 
 Mind. We (hould be mindful of that Saying, T!hat the vainV/ordi of Jku- 
 
 lar Men^ are downright Blafphemies in the Mouths of Spirit ital; and that 
 
 before they fet themfelves to inftrud; others in Piety, they flioijld begin the 
 
 Reformation of their own Morals. For it is in vain to attempt to make 
 
 the Shadow ft rait, if j the Body,- which gives it, be crooked. They^muft 
 
 ^Ifo, in teaching and reproving others, be neither too (harp, nor too gentle, 
 
 bat keep a middle Way between the Rod and the Staff; with tlie one tp 
 
 strike us, and with the other to fupport us. They ought likewife, by the 
 
 XJprightnefs of their Lives, and Soundnefs of their Docftrine, to reprove our 
 
 -immoral Courfes, and to, oblige us to reverence them, by fhewlng them^ 
 
 fcives more devout, juft, unblameablc than we are ; for there is nothing mor$ 
 
 4difl:ionours the Chucdipf God, than when Laymca are generally of abetter 
 
 Life and Converfation than the Clergy. 
 
 Guazzo. If I remember the "Divifion you made of the (everal Kinds of 
 Converfation, there remains no more to fpeak.of tban^the Cbov^iaMOn of 
 'Women. ,^ > of'pf ol n-'fr! [>■-?;: ^forjr; '■ j 
 
 •-'i -^Annibal. It was very propei^ that this Topic (hould be. referved for the 
 iarft, to refrefh us after fo wearifoms a Jouirney as we have travelled this Day^ 
 Guazzo. I am afraid, that in difculling this, Article of Copverfation, we 
 ffliall find more Trouble and Difficulty than we have yet met \vith> unlels 
 1 ^your Tafte is very difierent from mine. For I; have .always .thought the Con^ 
 verfation of Women, not only vain^ and. unprofitable, bat dangerous amj 
 prejudicial ; and if you perceive in y6urfelf ^ny 'Spirit,, repugnant to this my 
 Opinbn, exorcife yourlelf, and drive it out of y50u, by Virtue of three nota^ 
 ble Sentences. The Firft is, Tl:>at if the World could be maintained without 
 Womcn^ loe fiould live like God himfelf. The Second, That there is nothing 
 under the Sun worfe than a Woman, hi jhe ever figood. The Third, That 
 ihe Wickedncfs of a Man, is better than the Goodnsfs of a Woman. 
 :' Annibal Thefe three Sentences fcrve rather tdkeep in, than cafl out the 
 'Spirit within mc; and I very well perceive, that >yio.u-rcgard nothing itiore than 
 the outward Rine; but if the Sharpnefs of yovji: Underflanding would 
 pierce into the Pith, you will find, that thofe Maxims, hav.e.not been ufed 
 in Reproach of Women, bat in Reproof of the incontinency and Frailty 
 of Men. Let me aik you, who offends fooner,: iathfiXJoo^^aiiy of hone^ 
 
 Z 2 Women 
 
iy4. 'The ART o/ Conversation. Part. II 
 
 Women, than a wicked Man ? For when he is in Company of Ufurers, 
 Thieves, Adulterers, Slanderers, and others of evil Converfation, he keeps 
 more upon his Guard, and is not fo foon deluded to Vice, as when in the 
 Company with Women j who, tho' they are ever fo chafte and honeft, yet 
 Men will be moved with wanton and diforderly Defires towards them ; 
 which is verified in the Truth of thofe Sayings, 'Thou canji not be more pious 
 than David ; ftronger than Sampfon ; or . wlj'er than Solomon ; yet all of 
 them fell by Means of Women. Here then you may fee the true Senfe and 
 genuine Meaning of thofe Sentences you have alledged j which, I will fay 
 once more, are better fitted to keep in my Spirit, than to caft it out. For if it 
 be fo, that Virtue confifts in Things difficult and troublefome, I think 
 I {hall do a virtuous Act, if I can conjure my Senfes to be quiet, and never in 
 the leaft to be moved in the Prefence and Company of Women ; amongft 
 whom I have acquired this Habit of an eafy tranquil Mind. 
 
 Guazzo. Your Philolophy, perhaps, has fo mortified you, that you can 
 promife ydurfelf the Conltancy of that Philofopher, whom a Woman took 
 lor an Image. But I mud tell you, that Virtue is poflefTed but by few ; and 
 it is certain, that not only the common Sort of Men, but even Hermits 
 themfelves, have let their Books fall out of their Hands at the Sight of 
 Women. 
 
 '''■^ ^nnibal. U I am not o( the Order of that Philofopher, neither am I of 
 the Diforder oi" -Lightnefsof thofe who are in Love with every one they 
 look upon, and have fo little Command of themfelves, that they arc quite 
 Idft 'in viewing a Woman, and buried in a perfe<il Infenfibility. Nay, their 
 Folly is fo great, that if' a Woman does but fmile upon them, or fhews 
 them but common Civility, they apply it as done in Refped: to themfelves 
 and peculiarly in their Favour; and are filled with a thoufand ridiculous 
 Tranfports ; in Confequence of which they make Love to the Lady, who 
 has no Regard either for them, or their Courtfliip. 
 
 Guazzo. This alfo is a Fault in Women, who are. commonly faid to be 
 like Death jbecaufe they follow thofe that fly them, and fly from thofe 
 who feek them. \i v..''^ 
 
 . AnnibaL Honeft Women, indeed, fly from thofe who follow them dif- 
 honeftly. -And even they that are diflioneft, fly too, tho' they fuffer them- 
 felves to l^ foon overtaken. But you fhall never find a Woman fo impu- 
 dent, biit fne thinks it a Fault to follow the Men, and experts to be firft 
 addreffed. So that the Fault is not, as you fay, in the Women, but in the 
 Men. But you feem to be'a perfed: Rebel againft Women. 
 
 Guazzo. I am no Rebel, becaufe I never promifed or fwore either Faith or 
 Allegiance to them. But how can a Man love a Woman, that brings him io 
 much Woe and Vexation ? 
 
 ■AnnibaL 
 
Part. II. Tlse ART o/" Conversation. 17^ 
 
 Annlhal. But you don't mention the Woe and Vexation brought upon 
 
 them by the Men ; for the Almighty himfelf fays, He made them Jora Help 
 
 and Comfort to Man. 
 
 Guazzo. You mean, they help to confume a Man j as the Poet fays. 
 
 Lefbia exhaujls my Body and my Purfe: 
 T^hy Love^ dear Lefbia, is my greateji Curfe, 
 
 AnnibaL That is not the Converfation we are to fpeak of; and it feems 
 very ftrange to me, that you, who are a Courtier, lliould profefs yourfelf 
 fuch an Enemy to Women. 
 
 Guazzo. Pardon me, I befeech you j I miftook your Meaning ; for as 
 foonas you began to fpeak of the Converfation of Women, I imagined you 
 intended it of thofe with whom Men try their Manhood in amorous En^ 
 counters. For I think that thofe whofe Profeffion in Life is the fame, 
 ought to learn the Means of trafficking together in Love and Concorde 
 And with Refpeft to Women of Honefty and Reputation, you know well 
 it is in my Nature not only to refpedt them, but to maintain and defend 
 their Honour and good Name, both with my Word and with my Sword. 
 And tho' Duty did not conftrain me to do it, yet Inclination .would obligq 
 me to it, being always defirous of their Favour. 
 
 AnnibaL We cannot, honourably, fpeak of the Converfation you mean j 
 and in my Opinion, we ought rather to overthrow it, than to build it up, 
 as a Thing unworthy of Civil Converfation. And that you may no Ion* 
 ger remain in Sufpence, I would have you confider with me, that the Na- 
 ture of Man is inclined to nothing more than the Love of Women. But 
 that we may not be deceived in this Cafe, we mufl remember, that there 
 is one Venus in Heaven, and another on Earth; the Latter is the Mother 
 of wanton Love ; the other of honefl AfFedion. Wanton Love is nothing 
 elfe, but a PafHon, which blinds the Underftanding, perverts the Mind, 
 confounds the Memory, withers Youth, kills Age, is the Nurfe of Vices, 
 and an Inhabitant of idle and empty Heads; a Thing without Order, without 
 Conftancy, and without Steadinefs; a Fault proper to Fools, and the Abrid- 
 ger of Man's Liberty 
 
 Guazzo. It feems you are well acquainted with our Boccace, fince you 
 recolleift fo many of his Sayings; to which -may be added that of the 
 Poet, ' ' 
 
 Convific'dy 
 
176 "Tk A R It fc/* CoNV^RSATON. Part. II. 
 
 Convincdy I know I 'm in the Wrong j 
 
 But oh! {I feel it to my Cofi) 
 Almighty Love commands my ^ongue^ 
 
 And J Spite of me^ will rule the Roafl, 
 This^ ioo^ I know, that, following it^ 
 
 I from the Paths of Virtue flray ; 
 Lewdjtefs and Vice my Purpofeft, 
 
 And I^ a Slave ^ mufl them obey. 
 
 Annibal. Td conclude ; fo foon as this Kind of Love has taken Root in 
 the Heart, the fame Inftant arc loft Wealth, Honefty, Fame, Virtue, rmy, 
 Body and Soul. And therefore thofe who refign themfelves up to this fond 
 brutifli Paflion, are to be admitted only into the Company of immod'eft, 
 and vile Women ; and ought to be excluded from the Prcfence and Enter- 
 tainmebt of the Honeft and Virtuous. ••' ^ 
 
 We come now to that celeftial Love, which being enamoured with' the' 
 Beauties of the Mind, produces a great deal of Good, and many commend^' 
 able Effeds. For it makes' Men affable, courteous, difcreet, laborious, 
 patient, valiant, and as a fine Writer fays, It takes from Men all rude and 
 chwnijh Behaviout: It makes tHetn familiar in Company, pleafant at -Table, 
 and amiable every Way. It is the chief Ptomoter of Mercy, and Softner 
 of Cruelty ; it generates Friendihip,' and baniihes Hatred ; it rriakes a Man 
 friendly, liberal, defifous of doing well, and unwilling to do amifs; it is a 
 wife Guide in our Undertakings, irt our Purfuits, and in our Words; and, 
 to conclude, it is the moft beautiful Ornament of humane Life. And, in*- 
 dtdifS, if you obferve the Ordtr-x!)f Feafts, Plays, and merry Meetings of 
 t^riends, you mult fay, that all' llibfe Affemblics have no Life nor Pleafure 
 rn them, unlefs Women are there. For as Men, when in the Prefence of 
 the Ladies, exert their Faculties^ endeavour by the Politcnefs of their Expref^ 
 iions, and genteel Carriage,, td'tCnvince them how ambitious they are of 
 their Favour and Approbation ; lb you ought to think, that the Objedl being 
 out of their Sight, they will become carelefs, mannerlefs, and but little 
 emulous of worthy Actions. In Ihort, Women are the Means to keep lis 
 watchful and in continual Exercffe ; and yet, I can fcarce think there is any 
 Man fo lazy and indolent, but will liften when Women are the Subjecfl'of 
 Difcourfe. And if he happens to fpy at a Diftance, her whom he has 
 placed neareft his Heart, you'^.wiil fee him immediately adiuft his Ruffles, 
 fet his Hat and Feather the right Way, pull up his Cloak about his Shbul- 
 ders, put himfelf in a proper Attitude, array his Countenance with Smiles 
 and good Humour, and fcem, as it were, a nev/ Man, in order to render 
 
 himfelf 
 
Part. II. The A R T of Conversation. 177 
 
 himfelf as agreeable as poffible to his Miftrefs ; and yet, when he comes 
 into her Prefence, he changes Colour, ^nd looks pale ; becaafe his Heart has 
 abandoned his Body to follow her, being drawn as it were by its own 
 Image. 
 
 Guazzo. Women do the very fame Thing ; and for the fame Reafon, no. 
 doubt, or they would not be at fuch Pains to drefs fo fine, and be fo induf- 
 trious to make themfelves amiable, were they not defirous of pleafing the 
 Men. 
 
 Annihal, You fee then, that this Love is no lefs mutual than honeft. 
 
 Guazzo. Ay j but if this Love was fo honeft as you would reprefent it, 
 you would fcarce fee Men difcover more AfFedlion for the Handfome than 
 for the Ugly j for the Young than for the Old; for there are few that take 
 PJeafure either in withered Antiquities, or unfeemly Deformities. For 
 which Reafon it iseafily known, that they are in Love rather with the Body 
 than the Mindj and that their Love is carnal and fenfual, which you have 
 already banillied out of good Company. 
 
 Annibal. Women behave in the very fame Manner towards the Men. 
 For I know fome of them, who are very angry in their Minds, when they 
 have happened to be led in a Dance, either by a Child, or an old Man ; 
 but how joyful have they feemed, when. they have got a young Man by the 
 Hand? ^ _ ' ':f-'"/r- ■' 
 
 Guazzo. And, in my .Opinion, they have good Reafon for it, if tb| 
 Saying of the wif« Man be true, T^hat Pleafures and Favours are not to be- 
 granted either to a Child, or to an old Man j becaufe the one forgets them, and: 
 the other dies before he has an Opportunity to requite them, ' 
 
 Annihal. That is not tlie true Reafon of this their Partiality.. And, tpf- 
 avoid ConiuGon, we mud confider, that Love is a Defire of Beauty; and 
 that Beauty \^ of three Sorts; namely, of the Mind ; of the Body; and 
 of the Speech, /rhe Firft is discerned by the Underftanding; the Second, 
 by the Eyes; and the Third, by the Ears. And therefore it is fa id, that 
 the Graces rqprefent thofe three Parts. So long then as Love- is guided only 
 by the Eyes, the Ears, and the Mind, it is undoubtedly honeft; and prudent. 
 Lovers will content themfelves with the Enjoyment of thofe Fruits, without- 
 thinking of, or feeking after any other. And, on the contrary, it cannot be 
 reckoned honeft, or deferve the Name of Love, but of Luft and Folly, 
 when they are moved to it by any other of their Senfes. 
 
 Now, in this Cafe, we x:onlider, that our Minds are moft naturally drawrt 
 that Wav, where Beauty filings the brighteft; and therefore it is no Won- 
 der that Men addrefs themfelvfs rather to the Fair and the Young, than to 
 the 'Old and the Ugly ; becaufe' in the Fair and the Young commonly meet 
 the three Sorts 'cifBeaitty, of 'the Mind' of the Body, and ,of the Speech. 
 
 Whereas ;> 
 
178 T/v ART 0/* Conversation*. Part. IT. 
 
 Whereas in the Ugly and the Old, the Beauty of the Body is wanting ; in 
 the Ugly it fkils naturally j and in the Old, by Length of Time. The 
 fame Reafon may ferve to fhew, why Women in Banquets and Dancing 
 fhew more Refped to young Men, than to Children or old Men ; becaufe, 
 in Children, there is no other Beauty to be feen, but that of the Body ; for 
 the two other Sorts are wanting ; I mean that of the Speech, which con- 
 fab in a pleafant Way of entertaining, and a polite Manner of Expreffion; 
 and cf the Mind, which is difcoveied in a difcreet Behaviour and virtuous 
 Adtions, .which cannot be mature and perfc(ll in them. In old Men is only 
 to be found the Beauty of the Mind and of the Speech, for that of the 
 Body has been deftroyed by Time. But all the three Beauties m-eet toge- 
 ther, for the moft Part, in young Men. And tho' this Inclination be com- 
 mon to Men and Women ; yet you fee fome Men fooner fail in Love with 
 an old Woman, than a young ; and with one that is ugly, before one that 
 is handfome. And the lame Thing happens to Women, who are violently 
 enamoured with Men who are wholly deftitute of the Beauty of the Body, 
 and almoft deformed ; but are happily inclined to Virtue, have an agreeable 
 Turn of Wit, and are didinguilhed for their Bravery. I cannot call this 
 Folly, or Want of Judgment. For it is certain, that the Woman who 
 takes a Fancy to a Man of a difagreeable Perfonage, muft naturally have 
 but a fmall Value for external Beauty, and is induced to love him for the 
 Excellence of his Senfe, and the Beauties of his Mind j and in the fame 
 Manner is a Man affeded towards a Woman. Neither ftiould we think 
 it ft range, that the older they grow, the more fervently they love one ano- 
 ther ; v/e fhould rather judge, that their Love is more perfe(S. For, as to 
 the VVoman, the more ihc advances in Years, the Beauty of her Mind 
 likevidfe grows more mature ; and the older the Man, the better he is able 
 to difcern the Beauties of his Miilrefs, and his Love grows the ftronger. 
 
 But, as my chief Defign is not to fpeak of Love, but of the Converfation 
 v<^ith Women, it (hall futfice us to know, that there is no Man in the World 
 foilupid, or fach aC/wc//, who being in Love, fummons not his Wits about 
 him, or becomes not more wife ; who, in honeft Love, and irt the civil and 
 agreeable Company of Women, feels not himfelf inflamed with virtuous 
 and heavenly Thoughts, and incited to apply himfelf, among other laudable 
 Studies, to that of Poetry. From hence arofe the fabulous Story, that 
 Apollo, bragging that ne had infpired the Work of a certain Poet, well 
 larded with amorous Conceits, Venus angrily told him, That the Poet had 
 Jim cont'miied mute^ had not her Son Jiruck him 'with his golden Shaft. 
 
 Now, with Refpej^ to the Converfation of Women, all Men fljould know 
 this, that th.ey ought to (hew them all the Honour and refpe(^ful Deference 
 in their Power j and that Romulus made a Law, which ordained, that ii% 
 
 public 
 
Part. II. ^e ART of Conversation. 17^ 
 
 public Affemhlies, Men fiould always prefer the Women above tkcmfekes. And 
 the', generally fpeaking, every Man addrelTes his Service to feme one in parti- 
 cular, and makes her the Star by which he diredls all his Adiions, yet he mud 
 not withdraw his Duty and Refped from all the reft i or ceafe to manifeft 
 his Defire of obtaining the Favour and good Graces of them all ; and (hould 
 be always cautious to fay and do nothing that may prejudice them in their 
 Honour or fair Charadter. For nothing refleds a greater Reproach on 
 a Man than this j for hereby he not only lofes his Reputation, but alfo (be- 
 ing in Difgrace with the Fair Sex) is deprived of that Pleafure, which, other- 
 wife, he would receive in .their Company. And therefore it is always beft 
 for a Man to employ his Tongue in their Praife ; never to calumniate them, 
 either publickly or privately, either in Anger or Malice, or upon any Ac- 
 count whatfoever. 
 
 Guazzo, I think, that when once a Woman has conceived an ill Opi- 
 nion of a Man, it is impoilible to difpoffefs her of it. 
 
 Annibal. I grant, that they eafily admit an Accufation again ft a Man, 
 and fcarce ever will pardon his Offence. And as they refent nothing fo much 
 as when we undervalue them, fo there is nothing gains their Good- will fa 
 foon as Praife. For which Reafon I have known many Women (hew a 
 more particular Refped to the Profeffors of Learning and Poetry, than to 
 any others : But farther j he that frequents the Company of Women, muft 
 enter into no Conteft or Contention with them, or endeavour to get the bet- 
 ter of them in an Argument. For by too eager a Defire to triumph over 
 them, you gain nothing at their Hands, but their Ill-will : It is therefore the 
 beft Way always rather to humour, than to thwart them in their Talk. 
 
 But I will finifti this Argument, with affirming, that a Man can never 
 do amifs, if he honours, ferves, and obeys them, and omits nothing that 
 may gain their Favour. On the other Side, the Ladies ought to confidcr, 
 that Gentlemen will not be fo ready to do them Honour, if, in Converfa- 
 tion, they don't behave themfelves modeftly, according to the different 
 Stations they are in, and regulate their Condud in fuch a Manner, as to gain 
 their good Opinion. In order to which, they ought to cure themfelves of 
 one Frailty, of which too many of them are guilty j that is. Loquacity, 
 
 Guazzo. Don't you know the Proverb, That three Women make a Mar^ 
 ket? 
 
 Annibal. I know too, that it is commonly faid, Where there is leajl Hearty 
 there is mofi Tongue. And therefore Silence in a Woman is highly com- 
 mendable ; for it fets off her Charader, and gains her the Reputation of 
 Wifdom. Nay more ; (he muft not only keep her Tongue quiet, but like-^ 
 wife be careful to accompany her Words, her Smiles, her Looks, and De- 
 portment, with fuch a grave and decent Statelinefs, as becomes a Matron ; 
 
 A a this 
 
'i8o ^e A R T o/* Conversation. Part. II. 
 
 this I fay, becaufe there are many Women, honeft, virtuous, and fenfible, 
 who bear the Name of Matrons, and yet in their Behaviour, fhew them- 
 felves foolifh, wanton, and giddy-headed. There are others of them, who, 
 tho' far advanced in Years, behave hke young giddy Girls, and who, altho* 
 they are Women, adt the Part of Men. There are alfo fome, who defir- 
 ing to be thought over-and-above honeft, affume fuch a demure, and prim 
 Air, and put on fo folemn and four a Countenance, that makes Men fancy 
 they are more proud than virtuous j and thus by endeavouring to fecure the 
 Charadler of Honefty, they get that of Hypocrify; and by that dark 
 Cloud, the bright Glitter of their Beauty and Virtue, is over-caft. 
 Gitazzo. This gave Occafion to that Thought of the Poet, 
 
 When Art, too curious. Nature would outvie^ 
 The fiifferid Piece is thrown negledied by. 
 
 And no doubt they arc greatly deceived in their Expedlations, who fancy 
 they (hall be thought more honeft, by a coy Refervednefs. For they don't 
 conlider, that a free and eaf/ Carriage, is not in the leaft inconfiflent with 
 Honefty, but is rather its conftant Companion. 
 
 Annibal. I could here give you a Defcription of many Women in this 
 , City, who, by the Meeknefs of their Looks, the Comelinefs of their Per- 
 fons, the Sweetnefs of their Language, the Quicknefs of their Capacity,, 
 the Modefty of their Behaviour, and Decency of their Manners, make 
 Men greatly: delight in their Company. The Time would fail me to fpeak. 
 particularly and fufficiently of them all j but the Merit of fome of them 
 is too illuftrious, to pafs it by unmentioned, without a Sufpicion of envy- 
 ing their Perfedions. I (hall therefore prefent you with one (without nam- 
 ing her) upon whom all the Graces and Perfections you can think of, are 
 richly beftowed, 
 
 Guazzo. She has abundant Caufe to iet a more than ordinary Value upon 
 herfelf, and to think her Half-penny is better Silver than that of any other 
 Women. 
 
 Annibal. If fhe {hould, fhe would lofe great Part of that Honour and 
 Reputation (he has acquired ; for the principal Reafon why Men have her 
 fo much in Admiration, is, that notwithftanding the inexpreffible Excel- 
 lencies (he is poffefTed of, (he makes no more Account of herfelf than other 
 Women do, and feems to be ignorant of her own Perfections : So that by 
 her difcreet Humility, (he is exalted to higher Dignity, and Men have her 
 in the greater Eftimation: I fay then, that this Lady, in Converfation, is 
 iingular and admirable ; for all thofe notable Qualities which fo brightly 
 diftinguifh her Character, you (hall fee her join them in a moft delightful 
 
 Harmony. 
 
Part. II. .^e A R T o/* CoNVERSATIo^J. i8i 
 
 Harmony. For, firft, with the Gravity of her Words, agrees the Swect- 
 nefs of her Voice, and the Sincerity of her Heart ; fo that the Minds of 
 the Hearers, being entangled in thefe three Nets, feel themfelves, in the fame 
 
 -Inftant, moved by her Amiablenefs, and bridled by her Virtue. Next, her 
 Talk and Difcourfes are fo delightful, that you u^ill only then begin to be 
 forry, when (he ceafes to fpeak j and wi{h that fhe would be no more weary 
 in talking, than you in hearing. Nay, fo amiably artful is her Gefture, 
 that in fpeaking, fhe feems as if (he was filent ; and when flie holds her 
 Peace, to fpeak : But further ; when (lie knows herfelf Miftrefs of an Ar- 
 gument, and difculTes it agreeably, to the great Commendation of her Wit, 
 vet (he fpeaks to it very doubtfully, to (hew that (lie is no Bigot to her owa 
 Opinion. In difcourfing, (lie will often caft fuch a benevolent Smile upon 
 a Man, as would be enough to draw him into a Fool's Paradife, did not her 
 very Countenance carry fuch a Continence in it, as is fufhcient to fupprefs 
 all fuch vain Hopes. And yet (he is fo far from affaming a Severity in her 
 
 . Looks, that (lie diftributcs the Treafure of her Graces fo difcreetly, and fo 
 indifferently, that no Man departs from her in an ill Humour. And yet, 
 you muft not think (he is over prodigal of her Courtefy. For I can alTure 
 you this, fhe gains more Hearts with very (lender Rewards, than other La- 
 dies do with the greatefl Favours they can pofTibly beflow. And tho' (he 
 
 - looks pleafantly on all, yet thofe only have the firfl Place in her Efleem, 
 who employ themfelves in Learning, and in Adions Worthy of a rational 
 
 . Being j in whofe Company fhe takes a Angular Pleafure, which is an un- 
 
 . queflionable Evidence of her virtuous Difpolition. But fee 1 how envious 
 
 is Fortune to noble Minds, in not raifing her to the Rank and Power of 
 
 ; a Princefs, whereby (he might be in a Capacity to encourage Virtue and 
 
 prefer Perfons of Merit, as now fhe honours them, and has a peculiar Affec^ 
 
 tion for them ? I have not Words fufiicient to exprefs the Graces and Per- 
 
 , fedions of this moft perfed Piece ; but, to conclude, give me Leave to fay, 
 
 . that (he may well (land for an Example, for other Ladies to imitate, in 
 
 - order to render themfelves acceptable to, and well reputed of in every Com- 
 pany they may fall into. 
 
 Guazzo. I believe I know the Lady you (peak of, and of whom you 
 make this honourable Report. 
 
 AnnibaL I fpoke of but one ; and yet were all the Women in this Cii^ 
 to hear me, I am perfwaded every one of them would make the Application 
 to herfelf. But you may as well be deceived in gueffing at the Perfon of 
 whom I have been talking, as I may in imagining whom you mean. There- 
 fore let us fay no more of it, but each of us keep his Thoughts to himfelf. 
 
 Guazzo. Agreed: But as you have given us Rules to be obferved in the 
 Con verfa tion of Women, and have produced fo (liiaing an Example, I am 
 
 Aa 2 it 
 
J82 The ART of Conversation. Part. II. 
 
 in Doubt whether it be convenient for Men continually to ufe this Kind of 
 Converfation j and therefore I think it is proper you fhould prefcribe in 
 what Manner, and to what End we fliould pradife it, 
 
 Annibal. With all my Heart j for by that Means you give me an Op - < 
 portunity to fet proper Limits to the Converfation with Women. In Order 
 to this, I muft iriform you, that there are two Sorts of Leifure ; the one 
 evil, the other honeft. I call that evil which proceeds from a bafe Mind, 
 and draws a Man off from Induftry, Study, Travel, and all other com- 
 mendable Employments j and is proper only to thole, who are good for I 
 nothing, who are afraid of the Sun and the Rain, employ themfelves in 
 trifling Amufements, and devote themfelves to the Service of Venus and 
 Bacchus. 
 
 Guazzo. A Brother of my Taylor, who brought me home fome Cloaths 
 this Morning, has a different Notion of it j for in talking to me about his 
 Affairs, he told me he had four Brothers j of whom three lived by their 
 Labour, as he did; but the other would not fet a Stitch, but goes loitering 
 up and down all Day long, and fays, T^hat four Knaves may very well main- 
 tain one honeji Man -, meaning, that to work, belongs to Slaves ; but to be 
 idle, only to honeft Men. Now, judge you, how many honeft Men there 
 are by that Reckoning, who are always bufied in taking their Eafe. 
 
 Annibal. Such may well fay, they have received their Hire; for lince 
 they enjoy the Pleafure of being idle, they muft not exp€(5t to have the 
 Reward of Virtue. But yet you muft not think, that becaufe their Bodies 
 are at Eafe, their Minds are quiet ; for they are thereby the more occupied, 
 and eaten up as it were with the Ruft of Idlenefs ; and not knowing how 
 to make that Ufe of Leifure which they ought, they are more vexed about 
 doing nothing, than others are about hard Labour. And this Idlenefs is 
 •not only the Caufe of vain and lafcivious Thoughts, but alfo of wicked and 
 difhoneft Deeds. And therefore Cato ufed to fay, That thofe who did nothings 
 learn to do ill, Bcfides, they are odious to the World, and even to God 
 Himfelf, who is highly difpleafed, when a lazy Fellow, or an idle Mer- 
 chant craves his AfTiftance. For you know how he curfed the Fig-tree 
 which was without Fruit. And therefore, all thofe who place their De- 
 light in doing nothing, ought to know there is nothing renders a Man more 
 infamous, than Idlenefs and Effeminacy. 
 
 Now if it be, as it certainly is, unfeemly for the Ignorant to pafs their 
 Time idly, much more are they to blame who are learned. For it is a 
 common Saying, That he is in a great Faulty who knows what is good and 
 does it not ; and that he does much III, who knows no Good. 
 
 But as I have neither Leifure nor Inclination to fpeak of thefe idle Fel- 
 lows } I will therefore now turn myfelf to honeft Leifure, which beloc»gs 
 
 to 
 
Part. II. 1'he ART of Conversation. 18.3 
 
 to honeft Men j and I fay, all human Affairs bring with them Pain and 
 Labour j for which Reafon it is requifite, obferving Time and Place, to ufe 
 (as a Medicine) Reft and Recreation, which are fo neceffary to Life, that 
 without them we cannot exift long. And therefore it is reafonable and . 
 necfeflary for a Man fometime to repofe himfelf, and to withdraw his Mind 
 from weighty and intenfe Cogitations, by the Example of the invincible 
 Hercules, who, for the fake of Amufement, ufed to play with his little , 
 Children. 
 
 Finally, our Life is like Inftruments of Mufic, which, by an interchange- 
 able Straining and Loofening of the Strings, become the more melodious. 
 And if we mark well the End of public and folemn Plays, which in for- 
 mer Times Princes and great Men caufed to be exhibited, we (hall find, that 
 they did it not fo much to recommend themfelves to the good Opinion of 
 the People, as to recreate and refrefh them after their Labour -, and that 
 after fuch Shews, they might return more willingly and chearfully to their . 
 Work. 
 
 Guazzo. 1 know by Experience, there is nothing wears me out fo much; , 
 or, as they fay, makes the Nap of my Doublet fo bare, as a conftant Appli- 
 cation to Bufinefs. And if, at the fame Time, I am molefted with my own 
 private Concerns, you may eafily imagine, I am not only troubled, but al- 
 together mortified, with my Mafter's Affairs, which to difpatch with Repu- - 
 tation, and as Duty obliges me, makes me (as you may eafily fuppofe) often 
 carry a penfive Heart in my Breaft; and am well affured, that I had by 
 this Time, left my Skin on the Hedge, had I not fometimes forced myfeM* - 
 to ufe fome Recreation and honeft Diverfion. > , 
 
 Annibal. Though this Leifure be honeft, profitable, and riecefi^ary, yet ' 
 there is a certain Medium to be kept in it, which we muft not exceed : For 
 Nature has not made us for Play and Pleafure, but rather that we may fpend - 
 our Time in the Study and Education of Matters of Weight and Moment. ', 
 
 Guazzo. Your Defign, I perceive, is, to recommend this Leifure to me, , 
 not as Meat to feed me, but as a Sallad to get me a Stomach; or elfe, as 
 a Tart at the End of a Meal, to clofe it up; and you allow only fo much . 
 Leifure as is fufficient to refrefh a Man, and renew his Strength after an 
 Expence of Spirits in Labour; and mean, that ime Jhould play to live ^ and .i 
 i' - live to play, 
 
 Annibal, You have rightly gueffed my Meaning: For he that would con- 
 tinually wallow in Pleafures and Delights, and be for ever relaxed from 
 Bufinefs, would foon become intemperate and wanton. And therefore in 
 antient Times were inftituted the Exercifes of Wreftling and Mufic, as the 
 two ftrong Pillars to fupport Life ; for as the one makes a Man bold and 
 
 a<rtivfe, 
 
184 ^he ART i?/ Conversation. Part. 11* 
 
 active, fo the other renders him mild and gentle ; and both together, fervc 
 the Body and Mind to good Purpofe. 
 
 Since then, in Qonverfation with Women, this honeft Leifure is chiefly 
 to be found ; and as it ferves to comfort ns, and to mitigate the Troubles 
 and Anxieties that may opprefs our Hearts, we muft beware that we are not 
 fo wrapped up in it as never to leave it, leaft we thereby diftemper the 
 Mind, and effeminate it in fiich a Manner, as to debilitate that Courage 
 which is proper to Man: And therefore we muft ufe this Kind of Pleafure 
 and Recreation, iTot for common Food, but as an extraordiniary Prefervative, 
 or foms exquifite Reftorative ; remembring the old Saying, We mujl tajie 
 Homy only wkb our Fingers Enii. Nay, we muft behave fo cautioufly in 
 this Matter, that we may fay, we have been in the very Jaws of Sciila^ 
 and drank of Circe's Cup, and yet have efcaped both Drowning and Trans- 
 formation. 
 
 Giiazzo. Tho' this honeft Leifure, ferves (as you fay) to leffen the Cares 
 of the Mind ; yet it often happens in Difcourfes, occafioned by this Kind 
 of Leifure, that the Mind is far from being free from Labour. For a Man 
 muft fo exercife his Talents, that inftead of being at Eafe, he fometimes 
 takes more Pains than in the moft weighty Concerns. 
 
 Annibal, I think there is no honeft Leifure, but has fome Exercife of the 
 Mind, or of the Body joined with it. For wife Men are of Opinion, that 
 to enjoy Leifure well, we muft employ it in learning Something. And 
 therefore you fee, Mufic was invented for the Pleafure and Recreation of 
 the Mind, vet it is not learned by Chance j it is a Science, about which the 
 Mind muft be exercifed ; as at Chefs, or any other Games. On the con- 
 trary, it is our Cuftom, when we have fpent a great Part of the Day in 
 Study, or in public or private Affairs, to take a Walk either alone, or in 
 Company, an Hour or two, as a Refreftiment. And tho' we exercife the 
 Body in walking, and the Mind in meditating, yet all this makes a Part of 
 our Pleafure and Recreation ; becaufe our View in it, is to withdraw the 
 Mind from a long and wearifome Attention to Affairs of Moment. 
 
 Guazzo. This puts me in Mind of our Peafants in the Country, who 
 having labpured hard all the Week, fpend the Sunday in Dancing out of 
 all Meafure 5 lb that, faving your Prefence, they ftink of Sweat, and take 
 more Pains that Day only, than they do all the Days in the Week be- 
 fides; And yet, according to your Opinion, it muft be called Leifure and 
 Paftime. 
 
 Annibal It cannot be called otherwife ; for altho* they eirercife the Body 
 lefs in working than dancing, yet, one they do with Pain and Trouble, and 
 the other with fo great a Pleafure, that it makes them the next Day, go 
 to their Work v/ith a great deal more Alacrity. And if you mean nothing 
 
 elie, 
 
Part.. II. 1%e ART g/* Conversation. ig- 
 
 elfe, I myfelf am of the fame Humour with thcfe Country Fellows j for 
 when I am weary with continual Application for a whole Day together, 
 fometimes on Foot, then a Horfe-back, in vifiting my Patients ; in the 
 Evening, by Way of Amufement and Recreation, I often walk with your 
 Brother, or others, near half a Mile out of Town j and in taking this 
 Pains, I find a great deal of Eafe and Refrefliment to my Mind, that has 
 been tired with the Fatigues of the Day. From hence you may learn, that 
 all the Time which is beftowed in Pleafure, ought to go under the Deno- 
 mination of Leifure,^ tho' therein is fome Exercife both of ^he Body and 
 Mind. 
 
 It is very true, that this Leifure lofes its Name,, when it is turned into 
 continual Exercife without doing any Thing elfe ; thus one cannot pro- 
 perly term that Leifure or Faftime, when a Mufician is all the Day teach- 
 ing one or other to fing, or to play on fome Inftruments. It was on this 
 Account that King Philip of Macedon rebuked his Son Alexander for being 
 fo fkilful in Mufic j not that he had any Dillike to the Science, for he him- 
 ftlf was fkilful in it ; but as his Son had fo exquifite a Hand at it, he was 
 afraid he made it his chief Profeffion, to the Negled: of other Things 
 more becoming his Dignity. The Emperor Domitian feemed of the famti. 
 Mind, when he turned a Nobleman out of his Council becaufe he danced 
 too v\'ell. From whence we may conclude, that we ought not, in paffing 
 the Time, to lofs any ; but to confine this Leifure in fuch a Manner, that 
 we take no more of it than is necelTary for the Recreation of our Minds. 
 
 Guazzo. I am of Opinion, that among the many Diverfions and- 
 Amufements, proper for the Recreation of the Mind, there are none more 
 fintertaining, than what we find in Feafts and Banquets j I don't mean 
 iumptuou&and folemn ones, but the friendly and familiar; fuch as may be 
 given by a. Poet, and of fuch Things as pertain to the Felicity of human 
 Life. 
 
 Annibal. As folemn Feafts are fiillof Noife and Confufibn, fo the other are 
 perfe(5tly quiet and friendly. And as the firft, by the Diverfity and Delicacy 
 of the Fare, provoke Men to the Pleafure and Satiety of the Body ; fo the 
 other, with Sobriety, and the Company of fome feledl Friends, gives true 
 Solace and Recreation to the Mind. 
 
 Guazzo. I often commend that civil Cuftom in France, where the Pa- 
 rents, Friends, and Neighbours agree together, to bring, every one, the Pro- 
 vifion he likes, fometimes to one Houfc, and fometimes to another, where, 
 without much Coft, and yet great Variety of Fare, and diverfly drefied, 
 leaving all their Cares without the Doofj.they fup merrily, lovingly, and: 
 friendly together. 
 
 AnnihaL 
 
i86 ^fhe A K T of Conversation. Part. II. 
 
 Annibal That good Cuflom is to be fure greatly to be commended. 
 Thus it fometimes happens in travelling on the Road, vi^e are greatly re- 
 freflied, when at our Inn v^^e meet v^ith good Company (though Strangers 
 to us) with whom we can talk and be merry at Table ; and from hence 
 you may eafily judge, how much more agreeable it is among Relations and 
 Friends. 
 
 Guazzo. There are, if I miftake not, In this Kind of Converfation, 
 certain Rules and Orders to bebbfervedi and which I cxpedt you will 
 mention. 
 
 ., Annibal. Many excellent Writers have laid down various Orders to be 
 obferved in Feafts ; but the chief are thefe ; That the Feaft ought always to 
 begin at the Graces, and end at the Mufes ; that is, that the Number of 
 the Guefts be not under three, nor above nine j that they be neither too 
 talkative, nor too filent j that no Man keep all the Talk to himfelf, a Thing 
 very difagreeable ; for every one ought to have his Sh^re in the Difcourfe, 
 as they all have in the Wine. That the Difcourfe be pleafant, and of fuch 
 Things as Men have no Leifure to talk of Abroad and about their own 
 Affairs, joining, if it may be, Pleafure with- Profit. That the Talk, efpe- 
 cially among Women, be not argumentative, difficult, or intricate ; where- 
 by, even amongH: Men, the Converfation becomes xiull, from the Pains they 
 take in beating their Brains to underftand it. And therefore a certain Ora- 
 tor, being requefted, at a Table, to Ipeak of Eloquence, anfwered, TTjofe 
 Things ivhich fuit the Place and Time prefent, I am ignorant in j and thofe 
 which I know would be Jpoken- out of Seafon. Laftly, as fuch Meetings are 
 made purely in FriendiHip, the Guefts ought particularly to avoid, not only 
 contentious Arguments, but alio too great a Freedom of Speech, which is 
 apt to flow faft, when the Head is well warmed with Wine. 
 
 Guazzo. I have been informed, that the laft Year, in this City, there were 
 made certain Banquets,, at which were prefent many Ladies and Gentle- 
 women of Note ; and with them the moft noble Vefpdfian Gonzaga, with 
 others, who entertained one another with a great Diverfity of Difcourfes 
 and Amufements, no lefs honourable than agreeable. 
 
 Annibal. I was acquainted with the whole Order of it by Mr. Botazzo, 
 who was there prefent, and very faithfully regiftcred every Thing in his 
 excellent Memory, and which ought to be printed for the common Benefit, 
 cither by him, or fome other Writer. 
 
 Guazzo. I {hould take it as a fingular Favour, if, before my Departure, 
 you will pleafe to give me a Recital of it. 
 
 Awtibal. I will certainly do it To-morrow, after we have ended our 
 Domeftic Converfation, if Time will permit ; or at fartheft, we will fpeak 
 of it the Day following. 
 
 Guazzo. 
 
Part. II. ^he ART o/* Con versation. 187 
 
 Guazzo. I willingly accept your kind Offer ; and in the mean while, 
 
 I -pray you forget me not. 
 
 Annibal. You {hall be fatisfied, that as this Day, being in the Hi Afe, we 
 
 have gone Abroad ; fo now, going Abroad, I will ftay in the Houfe with 
 
 you, from whom I cannot feparate or unloofe my Heart. 
 
 Guazzo. The lame {hall be my Care, that this Knot be perpetual and 
 
 indilfoluble. 
 
 N. B. The Defcription of the Feajls, which Dr, Annibal here promifes hh 
 Friend, abounds with many Superfluous Things^ which we judge ^ would 
 be neither entertaining nor ufeful to our Englilh Readers j and therefore 
 we fiall not trouble them with it ; by which Means this Work will be 
 reduced into a much lefs CompafSy than it was at firjl intended. 
 We proceed now Jo the Thirdy which we jhall make the laft Fart of 
 this T'reatife ofCmX Converfation. 
 
 Numb. IX. B b PART 
 
PAR T. III. 
 
 DireSiions for the Right Ordering of Converfation at Homey 
 between Husband and TFife^ Father and Son^ Brother and 
 Brother y Mafter and Servant, 
 
 Annibal. T 'had no fooner left you Yefterday, but I received Letters from 
 I a particular Friend, wherein he acquainted me, that he .was 
 "^ going to be married at Genoa^ requefting me to come thither, 
 as well to be prefent at his Nuptials, as to fee that fine City. But as I can 
 fee Genoa^ as well as my Friend, when I pleafe ; and as I cannot always 
 enjoy the Pleafure of your Company, I returned him my Thanks for his 
 Civility, and excufed myfelf in the beft Manner I could j and chofe to 
 return to you. Sir, as well to oblige you, as to recreate myfelf in your 
 agreeable Prefence, the Lofs whereof all Genoa would not be able to com- 
 penfate. 
 
 Guazzo. By thefe Expreffions of yours, Mr. Annibal^ you fenfibly afflidt 
 me in two Refpects, and pleafe me in one ; for the Loye I bear to my Neigh- 
 bour forces me to take Part in that for which you fhew fo paffionate a 
 Concern ; and as you have given me to underfland, that, for my Sake, 
 you have deprived yourfelf both of the Pleafure which was prepared for 
 you at the Marriage of your intimate Friend, and of the Sight of fo fa- 
 mous a City. Befides, I am' troubled on Account of your Friend j becaufe 
 his Expedation of enjoying your go'od Company will be fruftrated ; but 
 the Love of myfelf is fo prevalent, that my Sorrow foon gives Place to 
 the delightful Satisfadion in feeing that you give me the Preference in your 
 Efteem. But if he fliould ever come to know of your Partiality to me, 
 I am afraid that the Good-will he now bears you, will be fomewhat abated, 
 and will fhew his Refentment upon me j and if he does, I muft pardon 
 him^ and hope, that at length he will confider, that you might lawfully 
 fnafee wl^ with an old Friend, to gratify a new one ; and hpnein. jL f^annot 
 but commend your Addrefs, and return you my moft hearty Thanks ; defir- 
 ing you to enrich my poor Underftanding with the Treafure of your gentle 
 
 and 
 
Part. III. The ART of Conversation. 189 
 
 and learned Difcourfes; that you may have juft Caufe to continue your 
 good Opinion of me, and deferve the Praife you are pleafed to give me, in 
 efteeming me more than all the Magnificence of Genoa. 
 
 Annibal. If it be fo, that your Virtue receives Addition from my Dif- 
 courfes, I can truly fay, that my Difcourfes are much bettered by your inge- 
 nious Queftions. But to return to the Matter in Hand, virhich we are this 
 Day to treat of (according to Yefterday's Propofal) I mean Domejiic Con- 
 'vsrfation ; or, that which is within Doors. This, likewife, v/e muft reduce 
 to thofe two fpecial Points, of Speech, and of Behaviour. For I doh't 
 intend, in this Day's Difcourfe, to lay down Rules for a Man to govern his 
 Houfe; nor in what Manner a Mafter {hould provide Neceffaries for his 
 Family ; what Sort of Apparel he (hould wear ; what his Profits and Ex- 
 pences fhould be; how he fhould employ himfelf in building, and improv- 
 ing his Land ; or to inflrud: him in OEconomy : But my defign is to fpeak 
 of thofe particular t^oints, which they of the fame Family, ought to ob- 
 lerve in Converfation with one another. And, to come to the Point, I fay, 
 that for the moft Part, Domeftic Converfation happens, either between the 
 Hufband and Wife ; the Father and Son ; the Brother and Brother ; the 
 Mafter and Servant; and of thefe four Points ftiall our Treatife confift. 
 
 Guazzo. I think this Divifion ought to be a little more enlarged ; be- 
 caufe in Families, there are the Uncle and Nephew; the Father-in-Law 
 and the Son-in-Law; the Step-mother and the Step-daughter; Coufins, 
 and other Relations ; and therefore I think you fliould have been more 
 particular. 
 
 Annibal. As under the Diftindion of Father and Son, I comprehend 
 Mother and Daughter; under the Name of Brothers, that of Sifters; under 
 that of Mafter and Man, the Miftrefs and Maid ; fo I include the Uncle, 
 the Father-in-Law, and the Tutor, in the Name of Father ; and the Son- 
 in-Law, the Daughter-in-Law, and the Pupil, in that of Sons ; and the 
 Coufins and other Relations, in that of Brothers: So that, in my Judgment, 
 the Divifion I firft made, is not defective, nor requires any fuperfluous Addi- 
 tions. And in as much as the chief Converfation comes by Means of Mar- 
 riage, fince Cities cannot exift without Families, nor Families without Man 
 and Wife, let us enter the Field, and begin with the Convetfation of the 
 Married, fince it is entitled to the greateft Honour ; not only as it is firft 
 in Order, but becaufe there is no Converfation more agreeable to Nature, 
 than that of the Male and Female. 
 
 Guazzo. Though our main Purpofe be, to fpeak of the Converfation be- 
 tween Huft)and and Wife ; yet I think it would not be amifs, if we fhould 
 iirft give fome wholefome Inftrudions to him that defigns to marry. 
 
 B b 2 Annibal, 
 
1^0 ' 7he ART o/* Conversation. Part, ill 
 
 '■' Annibal. I approve your Advice j and perhaps my Difcourfe may have 
 fuch an EfFecfl, as to excite in us a Delire of entering into this honourable 
 State. 
 
 Guazzo. I have heard it faid, that we are fometimes feized, by Chance, 
 with a certain Inclination or Appetite, which you Phyficians call inordinate, 
 which you forbid us to feed: If then the Appetite of Marrying {hould 
 happen to come upon me, I intend to fatisfy it by no other Meanc than 
 Abflinence. I remember the high Encomiums a Philofopher beftowed on 
 iuch who had a great Defire to fiil, but would not hazard themfelves on the 
 Seaj to govern Common- Wealths, and yet would never meddle with it -, to 
 marry a Wife, and yet would have none. Or, it may be proper to imitate 
 the Example cf him, who being earneftly follicited by his Mother to take 
 a Wife, anfwered her, It was not yet Time. In a few Months after, being 
 again importuned on the fame Head, he told her, The Time ivas now paji. 
 
 Annibal. There are fome Men fo curious and delicate, that they know 
 not what they would have, but diflike every State of Life. But I need not 
 tell you that a wife and flaid Man frames himfelf chearfuUy to every Kind 
 pf Life, and is more efpecially jnindful of this Sentence, That it is an exe- 
 crable Crime wilfully to deprive ones felf of Pojlerity, as he certainly does^ 
 who will not have Wife or Children. But for all that, I will not affirm, that 
 every Man ought to have a Wife by his Side ; nay, I would forbid it to 
 many Perfons : For I muft tell you, that many Occafions cfFv^r, whereby 
 the Devil, the Enemy of our Peace, interpofes between the Hufband and 
 Wife, and not only makes the Marriage proceed unfuccefsfully, but brings 
 many Houfes and Families to Ruin and Decay. 
 
 Guazzo. I fhould be glad to hear what thofe Occafions are. 
 
 Annibal. He that would make a narrow Search after them, may find 
 enough : But I recoiled three of the chiefefl^ which ought not to be con- 
 cealed in this Difcourfe. The firfl is, Inequality between the married Cou- 
 ple, whether in Years or Eflate ; whence proceed many Quarrels and Incon- 
 veniencies ; fo that I think it very necefiary that the Parties fhould be equal. 
 
 Guar^zo. As to Difference. in Years, methinks nothing is fo prepofterous, 
 as to fee a young Woman matched with a Man, who, by his Countenance, 
 looks more like her Father, than her Hufband j and I am perfwaded that 
 the youthful blooming Damfel, goes as willingly to fuch a Hufband, as fhe 
 would to her Grave; for {he is liire to be a Widow even while her Huf- 
 band is living. But beiides, they who have been fo matched, know how 
 troublefome an old Hufband is to a young Wife ; nay, and which is worft 
 of all, the poor Souls are in this hard Plight, that tho' they are ever fo ho^ 
 nefl, or however modefl their Behaviour is, yet Men will not fcruple to 
 infmuate that they are lewd and light, only becaufe their Hufbands have 
 
 white 
 
Part. IIL The ART g/" Conversation. i,^ 
 
 while Beards. And I know not which of the two is greateft, the Jealoufy 
 of the Hufband, or the Sufpicion given by the Wife. 
 
 Annibal. Confider, I pray you, on the other Side, the goodly Name 
 which wrinkled and toothlefs Women get, when they make young and 
 beardlefs Boys their Huibands j and tell me whether the Folly of thefe 
 Women, be not greater than the hard Fortune of the other ? But, in (hort, 
 there can be no Harmony between fuch Contrarieties. And as Venus and 
 Saturn are at continual War one with the other, fo when the Old are 
 coupled with the Young, there can be no Agreement. The fame Thing 
 happens in Marriages where there is an Inequality in Temper and Difpo- 
 fition ; for, fo long as the one (hall be nobly minded, and the other of bafe 
 and fordid Conditions, there can be no Confent of Minds, nor Agreement 
 in Wills, but continual Strife and Contention. 
 
 Now, to the firfl Occalion of Unhappinefs in Marriage, I will add a 
 Seconds namely. When the Marriage is made againft the Confent and 
 Liking of the Parties. From hence I have feen many Incohveniencies arile, 
 to the Shame, Reproach, and late Repentance of the Makers of fuch 
 Matches. But this Diflike is generally of the Women's Side, without whofe 
 Knowledge the Marriages are contracted and concluded, and the Dowry 
 told down and paid. Nay, they are often conveyed to their Hufbands in 
 foreign Countries, among barbarous People, before they have any Guefs of 
 the Matter, but fearing the Commandment and Rigour of their Parents, 
 are often forced to comply againft their Inclinations, and to keep in Words 
 that which they deteft from their Hearts. 
 
 Guazzo. In France^ there happen no fuch Diforders, where the Maids, 
 as well as the Men, have free Liberty of faying Tes^ or No^ according to their 
 own Fancy. 
 
 Annibal. But let us proceed to the third Occafion, which perhaps im- 
 ports more, and which is always attended with bad Confequences^ that is^ 
 when a Man takes a Wife without any Fortune. 
 
 Guazzo. What you fay is certainly juft : For when thefe Hufbands, who 
 marry purely for Love, confider with themfelves, that their Wives brought 
 them nothing, their Love begins to cool, and, repenting their Folly, they ufe 
 them, not like Wives, but Kitchen- Wenches. But fuch as marry rich 
 Wives, are fure to have Something to be in Love withal. You fee how 
 beautiful Women, without Riches, get more Lovers than Hufbands j and 
 there are few who take Wives for God's Sake j or, as the Saying is, for their 
 fair Looks. For every one now has his Eyes open ; nor do they care for 
 Meat that hds neither Tafte nor Savour -, nay, they have ahvays this Saying 
 ready ; 
 
 Some' 
 
102 the ART of CoNVERSATON. Part. Iir. 
 
 Somewhat fhiii rhufi brihg ivith thee. 
 If thou ineanji to Ihe with me. 
 
 ^Aninhal. I fee, Sir, you take .the Matter wrong, and that you are far wide 
 of my Meaning. 
 
 Guazzo. How. fo, rpray? 
 
 AnnlhaL Becaule if the Man who marries a. poor Wife, makes a Drudge 
 of her, the Woman Hkewife that marries a poor Huiband, makes a Slave of 
 hjm.; io that both the one and the other come to the fame Purpofe. 
 
 Guazzo. Yoiir Meaning then is, that a Man fhould take i Wife neither 
 richer nor poorer than himfelf, but be equal in both, and her Dowry to be 
 exai^tly even with his own Eftate. 
 
 Annibal. Yefc' you do not underfland mej becaufe you take for Dowry, 
 cold Money. 
 
 Guazzo. Why, you know, that by Dowry is meant, the Money and- 
 Riches a Woman is pofTelTed of^ and fo the great Law-maker Lycurgus 
 underftood it, when he ordained, that Maids fiould bring no Dowries to 
 their Hujhands , i.nd if you don't take it 'in this Senfe, methinks (under 
 Correction) you take it too ftrangely and perverfely. 
 
 AnnibaL Lycurgus gave that Law to a People compofed of the Learned" 
 and the Ignorant \ for which Reafon it behoved him to exprefs himfelf in 
 fuch a Manner, that every Body might underftand him : But I talk with 
 you, ^s knowing your Comprehenfion is fo extenfive, that you can eafily 
 reach the Signification of the Dowry which excels all other Dowries, and « 
 with which you yourfelf are fo richly endowed, that, were you a Woman, \ 
 you would greatly enrich your Hulband. 
 
 Guazzo. I am now fenfible, that you have palTed upon me very plea- 
 fantly ; and I plainly fee, that you fpeak of the Dowry of the Mind. 
 
 Annibal. The fame Lycurgus being afked, Why he would have Men 
 take Wives without Do wrieSj wifely anfwered, T^hat none Jhould be rejected 
 en Account of their Poverty ; 72or for the Sake of their Riches. But as we 
 live in an Age, very different from thofe Times, I think a mean Dowry is 
 not futHcient to bear the Expences of a fnarried Life, and to maintain 
 a Man in a Manner becoming his Calling. But I would not have a Man do, 
 as two old Men of this City did, who, in treating of a Marriage between 
 the Son of the one, and the Daughter of the other, fpent above five Years 
 about a Matter of 500 Crowns, before they could bring it to a Conclulion ; 
 whereby they made it plainly appear, that in making their Settlements, the 
 Money, and not the Affinity, was their chief Counfellor. And therefore 
 it were better to obferve a Medium, and to marry one neither too rich, nor 
 
 too 
 
Part. III. The ART of Conversation. io^ 
 
 too poor; for (he that is too poor, brings into his Houfe Neceflity ; and {he 
 that is over rich, Servility. And as he v^^ho w^eds a poor Wife, is reckoned 
 ' moft unfortunate ; fo it is a common Saying, That where a rich Dowry en- 
 ters, there goes out free Liberty. 
 
 But to return from this Digreffion ; vi^e muft be careful, that in taking 
 a Wife, fond Fancy be not our Guide, and that we be not carried away, 
 either with Riches, or with Beauty without Virtue. Women ought like- 
 wife to have the fame Confideration, who are often tranfported with out- 
 ward Appearances, defiring for Hufbands, thofe who, like Cyprefi Trees, 
 are tall and fair, but bear no Fruit. 
 
 Guazzo. Since you allow of a Dowry to fupport the Charge of Marri- 
 age, I fuppofe you will not difallow the Beauty of the Wife, for the Con- 
 tentment of the Hufband. 
 
 Annibal. Altho' fhe is fufficiently handfome, who is furnifhed with the 
 Beauties of the Mind \ yet I (hould be loth to have, for fo long a Time, 
 a Companion that is deformed ; becaufe our very Nature abhors Things 
 ugly and monftrous. Befides, an ill-favoured Face is often taken for a Sign 
 of ill-favoured Conditions ; and it feldom happens, that a good Mind is 
 lodged in a mif-fliapen Body. And if there be any, that from a View of 
 their own Deformities in a Glafs, have, by Virtue and good Qualities, fup- 
 plied the Faults of Nature, tho' the Wife will efteem them as beautiful 
 and as well as if they were perfectly fhaped, yet the Vulgar will reckon 
 them as Counterfeits. I remember a pretty Jefl of a Gentleman of Fi- 
 gUi^, but of a very ill-favoured Countenance, who being invited to Supper 
 by a Friend of his, went thither a little before the Time. The Miftrefsof 
 the Houfe, fuppofing he was a Servant ,fent before by his Mafler, and her 
 own Servants being employed about other Affairs, fhe defired him to cleave 
 fome Wood ; which he very readily complied with. In the mean while, 
 the Gentleman who had invited him, coming Home, afked him. What he 
 was about? Iain nowj fays he, with apleafant Countenance, doing Penance 
 for my Deformity. Thus, you fee, the ill Looks of Perfons, lefTen their 
 Dignity. And as I would not willingly have an ugly Wife, fo I would 
 ^ot methinks have one that is fickly, or not likely to bring forth perfed: ^ud 
 ^goodly Children, which, the more fair and well proportioned they are, the 
 more amiable, tlie'more fit to engage in^Undertakings, and the more capable 
 of Dignities and 'Promotions they are. It was therefore the Mantuan Poet ' 
 promifed, by the Moutn of Juno, a fair Nymph in Marriage to the King of 
 the Winds,' ^t'fo he might become the Father of a generous. Offspring. 
 
 Guazzo _, I really think, that thofe Hufbands are very unfortunate, who 
 are plagued with ugly ill-favoured WiveSj even in their Dreaihs only; arid 
 I know not which 'is worfcj a poor Wifej er an'<ugly one» 
 
 AnnihaL. 
 
194 The ART 0/ Conversatioic. Part. III. 
 
 Annibal. This you will know, when you know which is worft, to fare 
 ill, or to deep ill. 
 
 Guazzo. It is certainly true, that the Evil of a poor Wife, is, in a Man- 
 ner, remedilefs ; whereas the Inconveniences of an ugly Wife, may, fomc 
 Way or other, be redrefled. 
 
 Annibal. Which Way ? 
 
 Guazzo. Why, by keeping a pretty Wench in one's Houfe, and to do, 
 as a certain Poet advifed, 
 
 //' thou art married to fome ugly §li(ean j 
 And if thy Maid is pretty^ fair, and clean ; 
 ^ben let thy Wife he eajy in her Place ; 
 Beflow thy Love upon the charming Lafs. 
 
 Annibal. That Saying comes from a wanton Author, and deferves rather 
 to be cenfured, than imitated. We fliould rather do, as a certain Gentleman 
 of this Country did, who happened to have a Wife of a large Stature, 
 with a pretty long Beard on her Chin, and was every Way fo monftrous 
 a Creature, that it was doubtful whether llie was a Woman or a Tyger j 
 and, in fliort, (he was fuch an one, that he who would deal with her, 
 would rather do Penance, than commit an Oflence. Well, as (he was one 
 Day walking along the Street, in Company with fome fine Ladies, certain 
 Gentlemen, who were Strangers, were mighty earnefl in viewing her, and 
 could not forbear laughing and wondring at the Oddnefs of her Figur^j 
 and her Hufband accidentally paffing by at the fame Time, one of them 
 alked him. Who (he was ? He replied, He knew not. 
 
 Guazzo. He might very properly fay, he had more Wife than he needed. 
 
 Annibal. Yet he had not more than he loved j for he ufed her well ; 
 and would not follow any Part of that corrupt Council you juft now gave. 
 
 Guazzo. You tell me of the great Goodnefs of a Hufband, and the great 
 Happinefs of a Wife ; but I can't help thinking, that if he did not lothe 
 her, yet that he did by her, as Men do by Things they moft value ; that 
 is, keep them very carefiilly, and never ufe them but in great NecefTity; 
 ihcy dorit love (as the Proverb fays) to he drunk with their own Wine, 
 
 Annibal. Well, however dear (he may be to him j this he may depend 
 upon, that No-body will rob him of her. But let us change over from the 
 Foul to the Fair. 
 
 Guazzo. And even thefe a Man cannot fecureto himfelfj for every 
 
 one will be catching at them. I remember a certain Gentleman fent a 
 
 Paintci* to the Houfe of a beautiful Lady, to draw her Pidure; but while 
 
 he was about it, her Hufband came in, put a Stop to his Work, and drove 
 
 .xii:a^i\r.. him 
 
Part. III. ^he A R T o/' Conversation. 19^ 
 
 him out of Doors j Taying, that perhaps the Gentleman who fent him, after 
 •he had the Copy, might take a Fancy to the Original. But as to the Com- 
 parifon between the Fair and the Foul, I muft needs fay, that it would be 
 Icfs Grief to me to be hanged on a fair Pair of Gallows, than to be tucked 
 UD on a crooked and ill-{l>apen Gibbet. 
 
 ' Annibal. It is, however, a common Saying, That he who has a ivhiu 
 Horfe^ and a fair Woman^ is never without 'trouble. To which may be 
 added another Saying,' 
 
 Hajl thou married one thafs fair? 
 T'hou hafi got a certain Care. 
 
 And, to be fure, you have heard it faid of divers Women, that their fur- 
 paiTing Beauty has been the Ruin of their Hufbands. But farther j we 
 ftiould remember, that Pride and Beauty are generally Companions ; and 
 that the Wife of Herod, tho' (he was fober and chafte, yet being confciousr 
 cf the Excellence of her own Beauty, became extremely prou4 ^"d 
 haughty. 
 
 Guazzo. This the Poet intended, when he faid of fome Woman, 
 
 Of Pride and Beauty equally pojfefs d. 
 All mujl conform to her politer Tafte. 
 
 Annihal. Let me add, that Beauty breeds Temptation; Temptation 
 Diflionour : For it is a Thing almoft impoflible, and rarely happens, that 
 thofe two implacable Enemies, Beauty and Honefty, are reconciled. And 
 one can hardly aflure himfelf of thofe Things, which almoft every Man 
 fighs for, and feeks after ; becaufe fome aflault them in their own proper 
 Perfons; others by their excellent Wit j fome with eloquent Language ; and 
 others with their magnificent Deeds. And tho* it fliould often happen, 
 that Beauty and Honefty are joined together ; yet it feldom falls out, that 
 the moft exquifite Beauty is free from Sufpicion ; whereby a finifter Judg- 
 ment is pafled upon the Reputation both of Hufband and Wife. But 
 I muft forbear to fpeak of the Wars and Deftrudlion of divers Kingdoms 
 and People, occafioned by the matchlefs Beauty of fome Women ; and it 
 (hall fufHce to conclude, that there is nothing in the World that produces 
 greater Difcord and Trouble, than a Woman when fhe becomes the Objed: 
 of many Admirers. 
 
 Guazzo. If then a Man cannot, without Inconvenience^ take either 
 Fair or Foul, it feems beft to meddle with none at all. 
 
 C c AnnibaL 
 
196 'The A. K T 0/. Conversation. Part. III. 
 
 Annibal Yes ; you muft take one that re between both. It is long fince 
 I learned, that the Perfedions of the Body confill in the Mean; that is, 
 that it be neither too flrong, nor too beautiful > neither too weak, nor too 
 deformed : for the one makes Peopk too infolent and proud ; the other, 
 mean and bafe-minded. < And therefore a middle-rate Beauty is moft com- 
 mendable in a Woman; whereas either Beauty or Uglinefs, in Extremes, 
 creates Dlllike ; for the one gives us Torment, the other Diftafte. Briefly, 
 the Beauty, Geftures, and Looks of a Woman ought to be fuch, that Men, 
 in "^general,' may be pleafed with them; for thereby their Husbands will be 
 Inclined to love them, and their AfFedions drawn oif from other Women. 
 And if they don't endeavour to render themfelves amiable in their Huf- 
 binds Eves, their Hufbands will never have much Value for them ; for no 
 Man cares much to be poffefTed of that, which No-body elfe would defire 
 
 to have. 
 
 Guazzo. But what think you of thofe who ornament themfelves by 
 Art and fay, they do it to pleafe their Hufbands ? 
 
 Annihal. But do you really believe they do it for that Purpofe ? 
 Guazzo- I think the gorgeous Apparel in which they drefs themfelves 
 when they go Abroad, is rather to pleafe thofe who are Abroad, than the 
 Hufband at Home. 
 
 Annibal. We ought likewife to believe, that thofe who beautify them- 
 felves by Art, greatly oflend God, in altering his Image ; and by thus endea- 
 vouring to pleafe Men, by deceiving them, is the word Way they can take. 
 I know no Man of Senfe, but fets a much greater Value upon a natural 
 Beauty, tho' but of a middle-rat£, than on one that is made up of Paint and 
 Art however fplendid it may appear. And I would recommend it to the 
 ferioqs Thoughts of thofe daubed, party-coloured, vermilion-died Faces, 
 what Floats and Jeers are pafled upon their bolftered Beauties by the Men, 
 when by themfelves ; fuch Ladies are under two falfe Perfwafions ; the one 
 is that they are made more beautiful by thefe artificial Colours ; not know- 
 ing the Truth of the Poet's Saying, A Hecuba no Painting could a Helen 
 r^ke. The other, that they think thofe who look on them, take their 
 Pa'mt "for thejr natural Complexion. I once knew a Lady who inveighed 
 bi^tterly againft counterfeit Women, not perceiving at the fame Time her 
 Qwn purple-died Face, and that fome of the Colours ftuck upon her Head- 
 drefs. But fuch Women ought to be tried in the fame Manner, as a gre^li 
 many once were by an honeft Matron, who being at a Merry-making, and 
 playin^y at a Game, called ^ejliom and Commands, in which every one, by 
 Tarosr i^ levelled with an Auttoity over the Reft; and it coming to her 
 Turn ' (he ordered a Bafon .with Watec to.bi^ brought, in which flie firft 
 waQ^<?d her own Hands and Face, and t-hen commanded all the others to do 
 
 the 
 
Part. III. T'he A R T g/' Conversation. jq^ 
 
 the like; and as they durft not difobey, many of them, to their Grief and 
 Shame, made the Paint run down their Cheeks. I know a you»g Woman, 
 Xvhofe Face, two Months fmce, was like a Collier's ; but now (he jaunts up 
 and down fo bswitchingly, or, rather, is fo be-painted, that (he feems quite 
 another Woman ; yet when fhe turns her Head ever fo little, the interme- 
 diate Spaces of her Neck and Throat appear fo black, and different from 
 her Face, that you would fwear it was a Fleming's Head fet upon a Moor's. 
 Neck. 
 
 Guazzo. Perhaps the poor Girl did not know, that the Paintings of the 
 Face, defcribed in the Secrets of Alexis, will likewife ferve for the Neck 
 and Face. 
 
 Annibal. If fuch are tolerable in Women ; yet the grofs Folly of fomc 
 Hufbands is unpardonable ; for, tho' they fee the Paintings of their Wives, 
 yet they allow it, and perfwade themfclves it is done purely to pleafe them ; 
 while they, on the other Side, to humour their Wives, will pinch their Hats 
 into the moft modifh Cock. Some Hufbands likewife find great Fault with 
 thofe Women who don't curl up their Hair in a Friz, but comb it down 
 I fmoothly ; and fwear, if their VVives fliould do fo, they would wring their 
 r Necks behind them, as they would a Chicken's. I know not which of 
 thefe two Sorts are the greateft Fools; the one, for hking that which is 
 evil ; or the other for diiliking that which is good. 
 
 Guazzo. Indeed I cannot have a good Opinion of fuch Women ; and 
 I fuppofe, that as their Colours are feigned, fo alfo are their Hearts and 
 Affedions, and that no Sincerity, or faithful Good-will is to be expeded 
 from them. It is to be fuppofed that Love, who is painted naked, loves 
 none of thefe fictitious Difguifes ; and therefore our polite Tujcajiy to reprove 
 thole Women who are curious in fuch Follies, and to pay the moft noble 
 Compliment to Madam Laura, calls her Beauty natural. 
 
 Annibal. We will maintain then, that the Woman who takes away, or 
 changes the Colour and Complexion which God has given her, affumes thd 
 Part and Character of an Harlot. And as that which is natural, is the 
 * Work of God; fo that which is counterfeit, is the Device of the Devil. 
 Yet , I muft allow, that this Art is not to be fo univerfaliy condemned, as 
 not, in fome Cafes, to be tolerated : For if it be lawful for a Man to make 
 Ufe of a Remedy to take away a Wart, Mole, Spot, or other accidental 
 Blemi(h ; much greater Reafon is there for a Woman to be indulged, to 
 corred:, by Art, any Imperfedion, either natural or cafual, that may appear 
 in her Face. Therefore we will allow it lawful to a Woman to redrefs 
 any Thing that is amifs about her, by Art, if there is a Neceffity for it,- 
 either from fome Indifpofition of her Body, or fpr the Confervation of her 
 
 C c 2 Sex's 
 
ipS ^he ART of Conversation. I'art. Iir. 
 
 Sex's Honour ; provided it be done fo flightly, and difcreetly. that the Ar- 
 tifice does not appear, or if it does, that it give no Diftafte. 
 
 Now, fince vi^e have agreed, that a Wife is not to be chofen, who is ei- 
 ther too handfome, or too homely, let us go a little farther, and from hence- 
 forth fettle fuch a Dowry upon a Woman, as fhall make a Marrisgc with 
 her firm and fure. Firfl, we are to reprove that Abufe in Men, who in 
 chufi-.lig a Wife, obferve the fame Method, as they do in buying a Horfe ; 
 fpr the Buyer will be fure to pry into every Part, to know whether he be 
 found Wind and Limbj whether he be without Crack or Flaw ; if he be 
 young, and of a good Stature ; if well-paced ; and have thofe external 
 Marks which betoken a good H©rfe. I deny not, but that by the Looks 
 of a Woman, a Man may gather Something of her Difpofitionj but fince 
 God hath commanded us, not to judge by the Face, we muft ufe a more 
 infallible and commodious Way. 
 
 Guazzo. I always approved of thofe Marriages that are treated of freely, 
 and upon the fquare, without difguifing any Thing, which being difcovered 
 afterwards, brings Grief and Repentance to one of the Parties : But neither 
 Men nor Women ufe that Method j but endeavour, all they can, to cover 
 their Faults, as well of the Body as of the Mind. They feem to follow 
 the Example of the Painter, who being to draw a one-ey'd Gentleman,, 
 would not take his whole Face, but reprefented him in fuch a Pofition, that, 
 the defedtive Part could not be feen. 
 
 Annibal. The Philofopher Crates ac^ed very difFerently j for, being re- 
 quefted in Marriage by a very virtuous and honeft Woman, went and pre- 
 lented himfelf before her; and fiippofing (lie was ignorant, that he was- 
 crook-back'd, lame, and poor, he pulled off his Cloak, and laying it down 
 by his Staff and Wallet, protefted to her, I'hnt his Wealth and Beauty was. 
 fuch J and no other than fl^e faw\ and deftred her ferioufly to confider of it^ 
 that Jhe might not afterwards have Caufe to repent of her Bargain, But flie, 
 notwithftanding this open Confeflion, accepted the Party; faying, fhe 
 could not poffibly have a Hufband more rich or beautiful than himfelf. 
 
 Guazzo. Be pleaf^ to proceed now to that Point which you promi^dj 
 namely, to inftrucl a Man, how he may deal fafeiy in the Choice of a 
 Wife. 
 
 Annibal. This I will fhew you from the Authority of Qlympias^ the 
 Mother of Alexander ; whofe Saying, worthy to be written in Letters of 
 Gold, was, I'hat Women are to be married by the Ears, before they are fo- 
 by the Eyes. For the Cuftom of our Country not permitting us a irtt Ac- 
 cefs to the Houfes, where the Maids to be married, live, nor to entertain 
 them with familiar Courtfhip, as is the Fafliion in France and other Coun- 
 ties -y we ought, at leaft, to deal in fuch a Manner, that out of the Mouths 
 
 of 
 
Part. III. The A R T o/' Conversation. ipp^ 
 
 of many, our F2ars may be truly informed of the Parentage, Life, and 
 Behaviour of our Miftrefs. But the Avarice of the World is now fo great, 
 that Men are very curious and exacft in the Breed of their Afles, Oxen, and 
 Horfes ; but there is hardly a Man who cares a Straw whether his Wife be 
 ill brought up, or v/orfe born, fo £lie is but rich enough : But a wife Man* 
 will have his principal Regard to the Conditions and Qualities of a Wife ; ' 
 will note the Manner of Life and Converfation of her Parents ; remem- 
 bring the Saying, T^hat the Eagle breeds mt the Pidgeon ; and that Cat will- 
 after Kind. And, indeed, we very rarely fee Children tread out of the Path''- 
 of their Parents and Progenitors ; and I am fure you can call to Mind many '" 
 Families, where may be feen, by Succeffion, in the Nephews and Children, . 
 the Seeds of Covetoufnefs, Carnality, Folly, Drunkennefs, or fuch other ■ 
 Faults, wherewith their Parents before them, were tainted; whereby the' 
 Proverb is verified, That an ill Bird lays an ill Egg ; as, on the other Side, • 
 it is feldom feen, that a good Tree brings forth bad Fruit. •''■^' ■*- 
 
 Guazzo. I cannot hold with your Opinion in this; for daily Experiences 
 fliews, that this Rule often fails, (I will not affirm it is falfe) and if you read'" ' 
 antient Hiftories, you will be ready to fay, that Nature does not her Part ;■- 
 for you will find, that many virtuous Men have been the Sons of wicked ' 
 and foolifli Fathers; and on the contrary, that many good and wife Fathers 
 have begotten filly and naughty Children. And if we may give any Credit 
 to our own Eyes, do we not fe^ and know many honeft Women, who 
 ' have lewd Harlots to their Daughters? And therefore we may afilire our— 
 fe-lves, that in Marriage, Fortune has greater Influence than Wifdom." 
 
 AnnihaL The Doubt you have put, is unqueftionably great, and worthy^- 
 your good Senfe ; and altho' it cannot be denied, that good Parents have-- 
 fan-ietimes Children of a perverfe Nature ; fo that (ais you fay) my Rule 
 holds not ; yet fome allert farther, that a good Father gets a naughty Child ;•• 
 which agrees with the Saying, That the Children of Princes and Great Men ; 
 are feldom. fo pcrfeB as others. And they will not have Nature in the 
 Fault; and yet on the other Side, affirm, that Nature does not her Duty,' 
 when a wife Father gets a Son like himfelf ; founding their Opinion uport • 
 certain fubiil philofophical Reafons, which I ffiall not now mention.- Now,;, 
 if the Cafe is fo, it would be proper for the Man who intends to marry, 
 to be fure that . his Wife comes of bad Parents ; and it were beil for wife'* 
 Men to be cautious how they marry at all, for fear of getting Fools to their ^ 
 Children. But I take not the Matter in this Light; and therefore I anfwer ^^ 
 you, and thofe others. That Nature always inclines to the bell: ; and there- 
 fore of good Parents, ought naturally to proceed good Children ; and if it ■ 
 fometimes happens otherwife, the Fault is not to be imputed to Nature. • 
 For if one was to learch narrowly into the Matter, one fhall fee, that for the 
 
 mod \ 
 
200 T'be A R T' y Conversation. Part. HI. 
 
 moft Part, it happens not by Birth, but in the bringing up. This is the 
 Caufe that many grofs Heads, by fludious Application, become of a ready 
 Wit ; and others, who even from their Cradles, are remarkable for their 
 bright Parts, yet in Procefs of Time, either thro' Idlenefs, Gluttony, or other 
 Intemperance, become flow and flupid. Now, from this Confideration, 
 you are to imagine that the Father, who, by abundance of Labour and 
 Trouble, both of Mind and Body, is arrived to an Affluence of Wealth and 
 Honour j and tho' he gets Children of a good Wit, yet his fatherly Tender- 
 nefs for them is fo great, that, knowing he has laid up a Provifion fufficient 
 for their future Support, he cannot bear they (hould labour and fatigue them- 
 felves as he has done. So that, being vanquiflied by his aftedionate Fond- 
 nefs, he iuffers them to be brought up delicately and wantonly ; and fo is the 
 Caufe, that by leading an idle Life, their natural Vivacity is abated, and, 
 by Cuilom and Habit, is changed into another Nature. But befides, conli- 
 der that the Children feeing themfelves thus fondled and pampered by their 
 Parents, do all they can to keep themfelves out of the Duft and the Sun ; 
 nor care to apply their Mind to any Thing commendable, or endeavour to 
 add any Thing to that Subfiftence which their Father left them j like the 
 Crow, vvhich lives only by the Food which other Creatures leave. And 
 there is no t)oubt, but that, had they been left in mean Circumftances by 
 their Parents, they would have afpired to Wifdom and worthy Adions. 
 And therefore it is often (&tt)y that poor Men's Children become rich by 
 their own Study and Induftry; and the Rich grow poor by their Idlenefs 
 and Indolence; which is intimated by that pieafant Round of Words j 
 Riches begets Pride ; Pride begets Poverty ; Poverty Humility -, Humility 
 Riches ; and Riches Pride again. 
 
 We may then affirm for Truth, with Refped to Generation, that, as 
 a Man of Men, of Beafts a Beaft j fo of the Good, for the mofl Part, is 
 generated the Good. But the good Father {hould be admonifhed ; that he 
 do not trufl fo much to the Goodnefs of his Nature, as to think that only 
 is fufficient to keep his Children good j but beholding them with an Eye 
 rather advifed, than pitiful and fatherly, he muft endeavour to improve their 
 good Nature, in ftirring them up to virtuous Adlions ; affuring themfelves 
 that to attain the Perfedlion of Virtue, it is not enough to be Well born, 
 but alfo to be well educated j but of this we (hall fpeak more by and by. 
 In the mean Time, in the Choice of a Wife, we (hall ad: prudently, in in* 
 forming ourfelves of the Honefly of the Mother, in Hopes that the Daugh- 
 ter will follow her virtuous Dilpofition and Temper; and that we fhall 
 have much lefs Trouble to preferve her Goodnefs, than if (he was naturally 
 inclined to 111 from the Perverfeneis of her Mother's Conditions. 
 
 But 
 
Part. III. The A R T of Conversation. 201 
 
 But it is not enough to know the Qualities of the Mother, unlefs we are 
 likevvife acquainted with thofe of the Father ; for the Children participate 
 of the Nature of them both ; and it often happens that they draw fome 
 Imperfedion from one of them, which the other is clear of. 
 
 Now, although it is expedient, that every Man's Wife fhould be well 
 born ; yet I would have Gentlemen more efpecially be careful, that they 
 match only with thofe who come of a genteel Lineage. For vain is that 
 Cavil of Sophijls againft Gentry, that the Confideration of Blood is of no 
 Weight, fince in Things common and known to every Man, namely, that 
 to have a good Race, Men buy Horfes and Dogs that come of an approved. 
 Breed ; and of Fruits chufe the beft Sorts ; yet will not confider, that, to a 
 Gentleman, the good Birth of his Wife is available, in Refped; to the IfTue 
 they may have between them; nor weigh of what Conlequence it is to. 
 the Children, whether their Original be barbarous, or civil ; and herein (hew 
 their Ignorance, that in Generation, there are certain fecret Inftinds of 
 Virtue, communicated by the Parents to the Children. 
 
 Guazzo. I am now confidering, that if it be true, that if Education is 
 another Nature, it is requifite not only to know, whether one*s Wife be 
 born of good Parents, butalfo whether (he is orderly and well brought up; 
 which does not always happen ; for there are fome Mothers, who having 
 but one Daughter, are fo bUnded with too much Fondnefs for her, that flie 
 muil have her Will in every Thing, and fuffered to live in all wanton Plea- 
 fure and Delicacy, which afterwards is the Occafion of many Inconveni- 
 encies. 
 
 AwiibaL You are not in the leaft deceived ; but yet the Hufband muft: 
 not be difcouraged by the too great Teridernefs of the Parents over her j: 
 for as fhe is yet but young, with the Help of her good Nature, he may 
 eafily, like a tender Twig, make her flrait if fhe begin to grow crooked; 
 and by grave Admonitions reform her wanton Mind. From hence we 
 may gather^ that it is better to marry a young Girl, than' a Maid of riper 
 Years, who is not eafily brought to leave off her ol4 ill Habits, if fhe h^ve. 
 any. " , 
 
 Guazza. And yet thejre are fome who differ in Opinion from you, andi 
 hold, it is better to take a Wife that is of Years of Difcretion, expert in the 
 Management of a Family, than of thofe Sprigs that are fprung out of the 
 Ground ; thofe Girls, whom you mull either teach yourfelf, or appoint one 
 to do it for.you. And, in Truth, if a Stranger fhould come to my Houle,. 
 whom I would entertain handfomely, I fhould be ready to die for Shame, 
 if I fhould be cumbred with one of thofe limple ungain Creatures^ who 
 knows neither how to aft^ a Queftion, nor in Difcomfe, to fllew herfelf a 
 
 ••*"' difcrect 
 
102 ^Ihe A R T of Conversation. Part. III. 
 
 difcreet and clever Woman j and if flic is not able to do that, I fliould ra- 
 their lock her up, and fay Ine was fick. 
 
 Annibal. You will never find a young Woman fo excellent in every Re f- 
 pedt, as exacftly to hit your Talle ; but by living with you, (he will mend 
 her Manners, and be modelled to your own Fancy. As to this Point, if 
 ^we were to confider, how different are the Plumours and Opinions of Huf- 
 bands, as well as the Cuftoms of Countries, we fhall flay too-long upon, it.: 
 "For fome are fo tender-hearted, that they wiHi their Wives could in any 
 Manner entertain their Friends that come to fee them, and think them- 
 felves happy, if their Wives do but know how to behave themfelves well in 
 "that Point ; and are very glad of the Opportunity to let the World know 
 they have fuch a Jewel, fuch an ineflimable Pearl in their PofTefllon. On 
 the other Side, fome are of this Humour, that they would not have their 
 Wives fkilful in any Thing but Spinning and Sewing; and if any Strangers 
 come to vifit them, they immediately either run away of themfelves, or tbe 
 Huihand fends fome of his Servants to order them to withdraw; which 
 they do, juft like a Chicken that is frightened at the Sight of a Hawk. 
 Compare the People of Sien?ia^ and thofe of Rome^ together, and confider 
 how the Former, in Order to flaew the greater Refpect to Strangers on a 
 Vifit from them, make their Wives prefent themfelves, as the moft valuable 
 Thing they have in the World ; and that the Ro?na?js oblige their Wives to 
 io ftrid: a Life, that they feem like cloiftercd Nuns. In this Diver fity of 
 Condud, I fhall not pretend to give any determinate Judgment) for 
 the Cuftom of every Country is to be obferved, as inviolably as a Law. 
 Neither (hall I difpute, which of the Hufbands adl moft properly, whether 
 they who fliew their Wives, or they vfho fhut them up when their 
 Friends come to their Houfes. However, this I mufl fay, that all the Ho- 
 nour and the Blame which may arife either Way, fall not upon the Wives, 
 but on the Hufbands ; becaufe they do no otherwife than as they are com- 
 manded. 
 
 But i6 return to the firfl Point, I affirm, that a very young Wife is eafily 
 framed to the Pleafure of a Hufband ; and tho' for fome Time, the Huf- 
 band mufl be forced to be her Mafler (as you faid) to inflrucft her; yet he 
 jnufl needs be pleafed to fee his Precepts take Place, and is proud he has 
 formed her, as one may fay, with his own Hands, and to his own Heart. 
 And I fuppofe it is only for this Reafon that it is accounted a double Pain to 
 marry a Widow ; becaufe fhe mufl be firfl made to forget the Qualities 
 of her firfl Hufband; and then to dance after the Pipe of the Second. 
 
 Guazzo. Methinks thefe fecond Marriages have the Tafle of Colworts 
 twice fodden ; and are fo much the worfe, if the Parties have been both 
 married. To this Purpofe is the Story of the Hufband and Wife, who fell 
 
 out 
 
Part. III. 7^^ A R T o/* Con versation. 203 
 
 out as they were at Dinner together. The Wife, to fpite her Hufband, 
 gave half the Meat they were dining upon, to a poor Body that flood by, 
 faying, / give it thee for my Jirji Hujband's Sake. The Hufband took the 
 other Half and gave it hiin, laying, I give thee this for my firji Wifcs Sake-, 
 and fo they were both fain to dine upon dry Bread. 
 
 Annibal, There is a worfe Inconvenience than this; for the fecond Mar- 
 riage is often prejudicial to the Children of the firft, by being obliged to 
 fubmit to the Cruelty of a Step-mother, who, upon receiving any injurious 
 Treatment from her Hufband, as foon as his Back is turned, revenges her- 
 feif upon their Children, and bats them moft unmercifully, not bein^ 
 able to help themlelves. 
 
 Guazzo. He was pretty even with his Step- mother, tho' againO: his Will, 
 who, throwing a Stone at a Dog, hit her ; for, faid he, It was not fiung 
 altogether in vain. 
 
 Annibal Give me Leave to add, that as it is better for a Man to chufc 
 a YO'J"g Wife, than one in Years; fo he ought to marry while he himfelf 
 is young, and not to flay till his Hair is grey : For being both young, they 
 are the more likely to have Children, and to live to bring them up; and in 
 their old Age to enjoy their Service and Comfort, at a Time when the Chil- 
 dren may do as much for their Parents, as their Parents had before c^onc 
 for them. 
 
 Guazzo. If I am not miftaken, all this Talk is wide of the Matter ; 
 for, hitherto, we have fpent the Time in a Difcourfe which tends to no 
 other End, but to teach a Man to chufe a Wife that is young, weU born, 
 well bred, reafonably rich, indifferently handfome, of a found and good 
 Conflitution, and of a ready Wit and Capacity: But we have not faid a 
 Word of the Converfation between Man and Wife, which was our firft 
 Propofal. 
 
 Annibal. I pre-fuppofe, that in order to converfe properly with one's 
 Wife, it is neceffary that a Man be well difpofed to love her ; but as he can- 
 not perfedlly love that which he is not thoroughly acquainted with, it is con- 
 venient tirfl to be inflru(fted'how to diftinguifh (as we have done) the good 
 Qualities and Conditions of one's Wife, and what are thofe Excellencies in a 
 Woman, which induce Men to love them. It is likewife requifite for the 
 Father, who has any Regard for the Welfare of his Daughter, before he 
 marry her, flri(5lly to examine the Qualities, Behaviour, and Life of his Son- 
 in-Law. For it is a jufl Obfervation, that he who lights upon a good So?j'in- 
 LaWy gets a good Son ; and he who meets with an ill one, throws away his 
 Daughter. Now the Hufband, knowing the Goodnefs of his Wife, and . 
 that he mufl always live with her, mufl refolve, above all Things, to love 
 her fincerely and unfeignedly j for fo the Law of God commands. This is 
 
 D d th? 
 
204 7^ ART o/* Conversation. Part. III. 
 
 the ftrong Foundation which firmly fnpports the Marriage State, and 
 which, if negle*5ted by the Hu{band, brings him to Shame and Infamy j for, 
 in not loving that, wh'ch with a great deal of Cares and Pains he has gotten, 
 and once judged worthy his Love, he manifeflly declares himfelf inconftant 
 and whimfical ; and that he will make a more fuitable Match for Megcera, 
 or fome other Fury, than for a loving Wife. 
 
 Guazzo. Wherein fliould his I/Ove confifl? 
 
 Annibal. In this, that he be jealous of her Love. 
 
 Guazzo. I think you miftake the Matter; for a Woman had rather have 
 her Hulband without Love, than with Jealoufy. 
 
 Annibal, I fpeak not of that Jealoufy which induces the Huiband to fuf- 
 pedl his Wife of ill Pradices j but of that which makes him fearful of giv- 
 ,ing the lead Offence; of which you wili have the better Idea, if vou 
 recoiled: the Jealoufy by which you keep locked up in your Heart the Se- 
 crets of youc Prince, and are continually apprehenfive, Icaft, by any De- 
 fault of yours, they fliould be divulged. In like Manner, a Hufband ought 
 to accompany his Love with a conflant Jealoufy and Fear, Icafl, by fome 
 flip in his Condu(5t, he lofc the Favour and Good-will of his Wife; and he 
 may affure himfelf, that that is the only prefervfng Remedy againft that 
 Jealoufy which makes the Flusband look awry, and which you juft now 
 meant. Neither can he give his Wife a more infallible Sign of this honeft 
 Jealoufy, than in behaving himfelf towards her, in fuch Sort as he defines fhe 
 tnay behave towards him j by which Means he will find her fuch as he 
 defires. 
 
 Guazzo. This is very good Council. 
 
 Annibal You may therefore aflure yourfelf, that the greafeft Part of the 
 Fault committed by the Wives, take their Beginning from the Husbands; 
 who generally require of their Wivas an exadl Obfervance of the Laws of 
 Marriage, yet will not fuffier themfelves to-be bound by them. For you 
 fhall fee fome of them, who, notwithflanding they have had the Company 
 and Comfort of the Woman according to God's Appointment, yet both by 
 Words and Deeds, treat them fo rigoroufly, and ufurp fuch Authority over 
 them, that they make them no better than their Slaves; And if they meet 
 with any Vexation Abroad, their Wives are fure to fuffcr for it when they 
 come Home ; thus {hewing themfelves Cowards to others, and Men of Va- 
 lour to their poor Wives. And therefore it is no Wonder, if, when they 
 are overcome with Grief and Rage, they call the Devil to their AfTiflance ; 
 and that at that Inflant fome lewd Fellows lay hold of the Opportunity, 
 to attempt her Virtue, and conceive Hopes of Succefs ; becaufe fhe is then 
 ready to follow, whatever Anger and Defpair (hall put in her Head, 
 
 On 
 
Part. III. S7j^ ART of Conversation. 205 
 
 On the other Hand, when the Wife knows, that all the Beauty of her 
 Husband's Love, Faith, and Loyalty, iliine upon her only, end that he 
 has a greater Efteem for her, thivn for all earthly Things, you (liall fee her 
 confume away in burning Flames of Love, and beftow all her Care, 
 Thoughts, and Anions in fuch Things as {he knows will pleafe him. And 
 this you may take for granted, that a Friend loves not a Friend, a Brother 
 his Brother, or a Child his Father, fo well, as a Wife does her Husband. 
 She not only conforms herfelf to his Will, but wholly transforms herfelf to 
 him. And hence arifes fuch a mutual Confidence between them, fuch a 
 Security of Mind, as makes them live in the moft perfed Happinefs. 
 
 Giiazzo. That AfTurance of Trail:, and Tranquillity of Mind, pofreffes 
 not the Hearts of all Husbands ; and I am perfwaded, there are very few 
 in the World, who, tho' they fet a good Face on the Matter, are entirely 
 fatisfied in their Wives Conduct;. 
 
 Annibal. I believe you ; but can you tell me from whence proceeds that 
 common Diftruft that Men have in their Wives ? 
 
 Guazzo. Perhaps from that Frailty and Weaknefs of the Flefli, which 
 is attributed to moft Women. 
 
 Annibal. Nay, rather to the Weaknefs of Love, which ought to be af- 
 cribed to moft Men. For you are to imagine, that at the Gate where Suf- 
 picion enters, Love goes out. And if it (hould happen, that the Hasband 
 has fome Occafion given for Miftruft, let him examine his own Condut^l 
 well, and he will find that the Occafion came from himfelf, and that he has 
 not ufed her as he ought to have done. And if he flitould repent of his ill 
 Wage, and begin once to regard her as the ope Half of himfelf, and place 
 his mofl unfeigned Affedions upon her, he will then begin to bapifli Suf- 
 picion, and perceive, that he who loves, is beloved > and that in mutual 
 Love, reigns an inviolable Faith. 
 
 Guazzo. A certain Spirit tells me, that this your Rule, is rather to be 
 praifed than praftifed : For he that would obferve it, mufl let the Rein lie 
 loofe upon the Woman's Neck, and leave the Charge of hers, and his own 
 Honour, only to her fraall Difcretion j which, you know, is not the Cullom 
 in our Country of Italy, where the Women have the ftridleft Watch fet 
 over them. 
 
 AnnibaL A difhoneft Woman cannot be reftrained, and an honeft one 
 ought not. But thofe who undertake the keeping of their Wives Honefty, 
 fuppofe the World will have the better Opinion of them for it : For they 
 think the World laughs at thofe Husbands, who give their Wives the Head 
 too much ; and believe, that if they don't keep them (hort, they don't keep 
 them as they ought to do. Befides, they imagine, that the Wife, feeing 
 the Husband take no Care of her, will fuppofe he has no Regard for her, 
 
 D d 2 thinking, 
 
io6 Tbe ART ?/* Conversation. Part. 111. 
 
 thinking, perhaps, that no Man elfe will defire her. The other, who don't 
 abridge the Liberty of their Wives, perfwade themfelves, that this is the only 
 Way to keep them honeft ; alledging, as a Reafon, that when the Wife 
 perceives the Husband make himfelf Mafler of her Honour, {he is difpleafed 
 with it, and takes but little Care to keep it : But when her Honour is com- 
 mitted to her own Keeping, (he is careful and jealous of it, as of that 
 which is her own. But farther, we are naturally defirous of Things that 
 are forbidden us; and we know that,yZ?^ fimetb lefs, who has free Power to 
 fin. And, in Truth, (he only deferves to be accounted honeft, who having 
 free Liberty of doing amifs, does it not. But to extricate ourfelves from 
 this Labyrinth of Quirks of divers Opinions, I believe we muft go another 
 Way to work. 
 
 Ouazzo. Which Way, I befeech you ? 
 
 Annibal Do you not frequently fee two Porters, bear up between them 
 one Burthen? 
 
 Guazzo. Indeed do L 
 
 Annibal. The Husband and Wife are two Bodies, upholding one only 
 Mind, and one Honour: So that it behoves each of them to be careful, 
 for their particular Part, of this common Honour j and to carry it upright- 
 ly, there muft fuch an equal Meafure be obferved, that the one have no 
 greater Charge than the other j but that both the one and the other bear an 
 equal Share of it; taking efpecial Heed, that aeither of them draw a con- 
 trary Way ; for if one Ihrinks back, it is enough to throw the Carriage in 
 the Mire. Once more then I affirm, that to bear this Honour nobly, there 
 is nothing makes them better in Breath, than to exercife themfelves in 
 faithful and fervent Love j w^hich, if it once begins to fail, either on one 
 Side or the other, this* immediately falls to the Ground. , 
 
 Guazz,o. It lies upon you then, to divulge this Charge between the Man 
 and the Wife, and to appoint each his Part. 
 
 Annibal This I will do. And firft, as to the Husband, he muft know, 
 that as Christ is the Head over Man ; fo Man is the Head over the Wo- 
 man. An(^ therefore, if he follow his Head in leading a Chriftian Life, 
 by treading in the Steps of our Saviour, and obeying his Holy Inftrudions, 
 but chiefly in keeping inviolable the Sacred Bonds of Matrimony j there is 
 no Queftion but ftie will follow her Head, as the Shadow does the Body ; 
 and will take his Manners and Adtions for the Laws of her Life, and will 
 never forget them. But if once the Husband change his Copy and Condi- 
 tions, he may depend upon it, (he will do the likej and imitate the Exam- 
 ple of Helen J who is faid to be chaft, fo long as her Husband contented 
 himfelf with her, but afterwards abandoned herfelf to others, through his 
 Means. And if he is a Man of Underftanding, he will confider, that no- 
 thing 
 
Part. III. ^he ART g/* Conversation. 207 
 
 thing more irritates and enrages a Wife, than the diihonefl Life of her 
 Husband j for, as he keeps no Faith with her, he can't expect {he will keep 
 her Promife to him : For, according to the Saying, He that does not as he 
 ought^ mtiji not look to be done to as he would. And, let me tell you, in the 
 Judgment of the Wife, the Adulterer deferves fo much the more fevere a 
 Punilhment, by how much he ought to furpafs his Wife in Virtue, and 
 diredl her by his Example. 
 
 But farther, the Husband muft confider the Nature of his Authority, and 
 how far it extends with Refped: to his Wife ; for fome of them keep their 
 Wives in fuch Awe, that they obey them not as their Lords and Mafters, 
 but as their Tyrants; and their Love being thus converted into Fear, they 
 make the poor Women weary of their Lives, and defirous of Death. And 
 after fuch ill Treatment, they think they have fufficient Caufe to verify the . 
 Proverb, When the Hujhand tries to make Earth of his Wije^ fie will e7idea~ 
 'uour to make Flefi without him : For the Husband muft not imagine he is . 
 above his Wife, as the Prince is over his Subjedts, or the Shepherd over his . 
 Sheep J but as the Mind is over the Body, which are linked by a certain 
 natural Amity. He (hould rather confider, that in the Beginning, Man was 
 not made of the Woman, but the Woman of the Man ; and was taken 
 not out of the Head, that (he (hould rule over the Man j nor out of the 
 Feet, that (lie (liould be trampled upon by him -, but out of the Side, the 
 Seat of the Heart-, to the End that he (hould love her heartily, and as his 
 own felf. And as, according to the Opinion of Aftronomers, the Sun, 
 which is Lord of the Stars, does not go his Circuit round the Firmament 
 without the Company of Mercury; fo the Husband being Lord of the 
 Wife, ought not to exercifc the Authority he has over her, without the 
 Company of Wifdom. The Husband muft like wife make a proper Pro- 
 vi(ion to fatisfy the reafonable Defircs of his Wife ; fo that, neither by Ne- - 
 ceftity or Superfluity, (he be provoked to a<5t any Thing di(honourable ; and . 
 remember, that in either Cafe, Women may be induced to refign up their 
 Virtue. 
 
 With Regard to the Behaviour of the Husband towards the Wife, as 
 many learned x^uthors have given Rules about it, it (hall fuflice to fay, that 
 if he will bear uprightly on his Side, the Burden of this common Honour,, . 
 he muft value his Wife as the greateft Treafure on Earth, and the moft j 
 precious Jewel he has ; and therefore he muft be very cautious, that he do . 
 not, by his Fault, occa(ion the Price of her to be ledJened. He fhould alfo 
 remember, that there is nothing more due to the Wife, than the faithful, 
 honeft, and aftedionate Company of the Husband. He (hould likewi(e . 
 condefcend, as a Token of his Love, to communicate his Thoughts and 
 Intentions to her ; for many have been greatly advantaged by following their . 
 
 Wives 
 
2o8 fhe A R T' of CoNVERSATON. Part. III. 
 
 Vvives Advice; and no doubt, that Man is happy, who has a loving Con- 
 f(5ftto whom he can impart ^ny Succefs or good Fortune he may meet 
 with; and by her rejoicing at it> ,his own Joy is redoubled ; and if he dif- 
 clofe to her any unlucky Change that has befallen him, Hie lightens his 
 Grivjj:, either by comforting him in a tender and loving Manner, or by 
 helping to bear a Part of it patiently. 
 
 Now, if he (liould happen to.fpy any Fault in his Wife, whether in her 
 Words, Behaviour, or Conduct, he fliould reprove her, not reproachfully, or 
 angrily, but as one who is careful of her Honour, and of the Opinion others 
 may have of her; and thismuft be always donefecretly between them twoj 
 remembring the Saying, T^hat a Man muft neither chide nor play with hisJViJe 
 in the Prejhice of other s-y for by the fir jl he betrays her ImferfeEiiom^ and by the 
 other his oivn Folk. 
 
 Guazzo. Indeed I don't like to fee Men dallying with their Wives before 
 others; for methinks they make other Peoples Mouths water, and much 
 leflen the Badifullnefs and Modefty of the Women. 
 
 Annibal. As that Sort of Behaviour is greatly blameable, fo a four 
 rough Demeanour towards her is not to be approved ; for it makes others 
 pity the hard Life (lie leads with him. Therefore I would have them always 
 demean themfelves to their Wives, both in Words Snd Looks, gently and 
 tenderly, and not to make a Jeft of that Reafon which is alledged, why fome 
 Women value their Lovers more than they do their Hufbands; namely, that 
 the Lover, in Prefence of his Miftrefs, is very exadt in his Behaviour, ufes no 
 unbecoming Geftures, but will be fure to frame all his Looks and Anions 
 with the moil: poUte Decorum, which the Hufband does not, who being daily 
 in her Compariy, cares not how he carried himfelf before her.; and this no 
 doubt gives her a Diftafte to him: And therefore he muft needs think that his 
 Wife, who perhaps is of a delicate Nature, when ftie fees him guilty of 
 fuch grofs Incivility, flie not only abhors it, but begins alfo to think with 
 herfelf; that other Men are more difcreet, and better bred than he. So that 
 it behoves him to be decent and modeft in all his Anions, left otherwise, he 
 oif^end the chafte Thoughts of his Wife, towhofe Liking he ought to conform 
 himfelf, in all honeft and reafonable Things, and to bewait of every thing 
 which may juftly give her a Difguft; and thus he will procure himfelf that 
 Praife, which the Men in antient Times gave to good Husbands, whom they 
 efteem'd more than good Governors of Cities and Countries. 
 ' Guazzo. Let us now hear, if you pleafe, your Charge to the Wife. 
 
 Annibal, The Wife has two great Difadvantages in maintaining this 
 common Honour. The firft is, from that Law of God which commands 
 the Husband to love his Wife, and at the fame Time commands the Wife 
 not only to love her Husband, but moreover to be fubjeift and obdient to 
 
 him. 
 
Part. III. T^he A R T o/" Conversation, 209 
 
 him. And therefore they ought to be inform'd, that the fcge Matrons i^^ 
 former Ages, and Sarah by Name, called their Husbands Lords and Mafter. 
 
 Guazzo. They then have the greater Advantage and good Fortune whofe 
 Husbindsare obedient to them, and fubmit themfelves to their Diredions. 
 
 Anntbal. You (hould rather call it Unhappinefs and Misfortune ; becaufe 
 iuch Husbands are generally Fools, Dolts, Wretches, AfTes, Beafts; and are 
 ufually termed Wittols ; for they are fo very fcrupuious, that they make a 
 Confcience in miftrufting no 111, not, though they faw another Man and 
 his Wife in Bed together j h^nce it comes, that their filly Wives, like a Body 
 without a Head, fuffer themfelves to be led aftray. And altho they have 
 good Senfe and Underftanding, yet the World makes little Account of them: 
 Whereas, on the contrary, the Wifdom, Valour, and authority of the Husband, 
 ferve as a Buckler to defend the Honour of the \yif^> v/ho is thereby alfo 
 had in the more Reputation. ^ 
 
 Guazzo. And yet you fje Women are glad when they have got Husbands 
 of a gentle Nature, and not over-wife, th^t they may keep them in Subiedtion. 
 
 Annihal, They who had rather command Fools, than obey the Wife, 
 are like thofe, who had rather lead a blind Man in the Way, " than follow 
 another, who has his perfed: Sight, and knows the dired: Road they muft 
 take. But fuch Women need not boaft. of their Power, for at this. Day the Race - 
 of the Spartan Women is worn out; and therefore it is beft for them to 
 reft themfelves contented, and let their Husbands wear the Breeches. 
 
 Guazzo. A Man may eafily give Women this good Advice, but there 
 are few of them who will be fo good as to take it, and who ftili ftrive not for 
 the Sovereignty over their Husbands. 
 
 Anntbal. It is a Thing highly reafonable, and agreeable to Nature, that 
 the Strong would command over the Weak: Yet fome Women are fo 
 fkilful in the managing of Affairs, that their Husbands would be thought to . v 
 do amifs, if they Ihould difpofe them in any other Manner. And there-- - 
 fore Cato ufed to fay to the Komans. We rule over the whole Worlds and : 
 our JVives over us. And there is no Queftion, but that many who are 
 Governors of Cities and Countries, are over-ruled by their Wives. ■ But as 
 fuch Women know how, in Time and Place, to Be obedient to their Huf^ 
 bands; fo there are fome crofs-grained Jades lb reftive, that they will at no 
 Time be commanded ; and by their Importunities, Exclamations, Scolding, 
 and Brawling, conftantly oppofe their Husbands WillSj making them their 
 Laughing Stocks, and playing a thoufand fhrewd Pranks with them ; which ■ 
 gave Occafion for that Saying of fome King, That they were Fools who fol- 
 low their Wives when they run away from them. 
 
 Guazzo. You put me in Mind of a certain Husband, whofe- Wife hav- 
 ing drowned herfelf ki a River^ went crying along the River^Side, fearching:. • 
 
 as .4i 
 
2IO 7he ART c/' Conversation. Part. III. 
 
 as he went againft the Stream j and being told, that to be Aire (he was gone 
 downward with the Current; Alai! faid he, / can't think fo\ Jor as while 
 fie ivas alivCy fie up:d to do every Thing (t^ainft the Grain j Jo now, in her 
 Death, no doubt hut fie is mounted upwarda againjl the Stream. 
 
 Annibal We will then fay, that the Wife, as the weaker VeiTel, ought to 
 obey the Husband. And as Men (liould obferve and keep the Statutes of 
 the Country where t!)ey live; fo Women ought to follow the Diredions of 
 their Husbands, and in fo doing chey become Miflrefles in their own Houfes. 
 I could bring the Example of divers virtuous Women, who, cloathing them- 
 felves with Humility, huve obliged their Husbands to throw off their Pride, 
 Cruelty, and other notorious Vices; fome hereby have been prevailed upon 
 to pardon their Enemies, and draw back their Hands from executing fome 
 purpofcd Vengeance; fome have made void their unlawful Contrads; others 
 have broke off their Swearing, and other vicious Courfes, and given them- 
 felves up to Pi^ty, and to feek the Health of their Souls; being perfwaded 
 and brought to it, by the earneft and friendly Entreaties, the gcjod Example, 
 and humble Chriftian Life of a tender and affedionate Wife. 
 
 Guazzo. Thus far you have fpoken of the firfl Difadvantage of a Wife; 
 prav. What is the other ? 
 
 Annibal. The Second is, that altho' ihe fee her Husband fink under his 
 Burden, and fail in that Love and Loyalty which he owes her, yet flie qiuft 
 not do as he does, but fupply his Failings with her Virtue ; and fhew to the 
 World, that for her Part, (he confentsnot, that this common Honour (liould 
 be violated, but rather thinks it her Duty to bear all the Crofs herfelf ; and 
 in fo doing, fhe will have a double Reward from God, and double Praife 
 from the World. Whence you may learn, that this Honour is entrufted 
 more to the Diligence and Fidelity of the Wife, than to the Husband. 
 And tho* the Husband offends God as much as the Wife, in violating the 
 Sacred Band of Matrimony; yet the Wife ought firmly to imprint this in 
 her Heart, and always remember, that where the Husband does, by his 
 Fault, according to the Opinion of the World, but a little blemilh his Ho- 
 nour, the Wife-entirely ruins her Charader, and remains fpotted with fach 
 Infamy, that fhe can never again recover her good Name, either by the 
 deepeft Repentance, or the fevereft Amendment of Life. Let then a Wo- 
 man flop her Ears againft the Enchantments of thofe who lie in wait for 
 her Chaftity ; and open her Eyes to behold the Force of this Sentence. 
 
 When or{ce a Wife her boneji Name has hjl. 
 No Female Virtue fide mujt ever boafi. 
 
 j\nd 
 
Part. III. ^le ART of Conversation. in 
 
 And that (lie may have the greater Safeguard over her Honefty, both in 
 Reality, as well as in Name, let her avoid, as much as poffible, the Company 
 of Women of ill Fame ; who endeavour by their lewd Practices, and im- 
 "modeil Difcourfes, to bring others to imitate them, wifhing with all 
 their Hearts that all Women were like them. But the Wife muft know, 
 that to fulfil the Law by which fhe is bound, it is not fufiicient to be honeft 
 and innocent in Deed, unlefs (he likewife avoids all Sufpicion of Difhonefty. 
 And if file nicely examines the Matter, flie will find but fmall Difiference 
 (in Refped: of the World) between being adually naughty, and being 
 thought fo. And therefore a difcreet Woman will avoid all Lightnefs and 
 Vanity, and keep herfelf (as it were out of the Fire) from giving either 
 her Husband, or any other, the lead Room to fufped: her j knowing that 
 a Woman, whofe Chaftity is fufpedted, leads but a miferable Life. And 
 when (he hears other Women flandered, let her (erioufly refled:, what may 
 poflibly be faid of her ; and imagine with herfelf, that when a Woman has 
 once got an ill Name, whether it be defervedly, or not, (he will find a great 
 deal of Difficulty in recovering her Honour. She muft not fo much pre- 
 fume upon her honeft Meaning, as to think that God will always hold his 
 Hand over her Headj for he often fufFers a Woman to be wrongfully reproach- 
 ed, as a Punifhment for her Lightnefs and vain Wantonnefs, whereby (he 
 has given Occafion for Scandal and Offence: 
 
 Guazzo. I readily grant you, there are Women, who, perceiving them- 
 felves loved by their Husbands, and out of a fpecial Regard to their Ho- 
 nour, keep themfelvcs honeft : But I defire you to name me one only Wo- 
 man, as the Miracle of her Sex, who, with all her honeft Meaning, difco- 
 vers not fome Signs of Lightnefs and Vanity j who is not pleafed in being 
 courted j and who has not a fecret Satisfaction in being accounted beautiful ; 
 who thinks it not an Honour and a Happinefs, to have it in her Power to 
 keep her amorous Suitors a great while in Sufpence j and who thinks not 
 that, by fo doing, (he adds much to her Reputation. 
 
 Annibal. It is as natural for Women to (hew themfelves vain and light, 
 as for Peacocks to fpread their Tails. And therefore we are not to wonder 
 at what was faid by one, When we have once taken away all a Woman s Va- 
 ?;/Vy, jhe has nothing elfe to lofe. But what do you fuppofe is the Reafon, 
 why Women are proud of being courted, and yet are refolved not to yield, 
 but to maintain their Honefty ? 
 
 Guazzo. I think, that as I am not fatisfied with knowing myfelf ' to be 
 an honeft Man, unlefs the World know it too ; fo Women, moved by the 
 fame Ambition, love to be x;ourted and proved, that by their honeft An- 
 fwers^ they may be known to the World to be honeft Women, 
 
 Numb. X. E e Annibal. 
 
212 The kV^T of Conversation. Part. III. 
 
 Annibal Thefe Women are like Bullies and Bravoes, who will take the 
 Wall of their Betters, and pick Quarrels with them, to (liew what brave 
 Fellows they are ; but they get into fo many Frays, and arc fo drubbed and 
 maimed, that at length they are carried to the Hofpital ; fo thefe poor Wo- 
 men, trufting to their clear Confciences, engage in amorous Encounters with 
 one and another; but at length are forced off their Guard, and lay them- 
 felves open to Rebuke, and fo are brought into a Place Icfs pitiful and much 
 worfe than an Hofpital ; and if they fhould happen to come off fafe and 
 unhurt, yet they leave the World in Doubt of their Honefty. 
 
 But you feem to have forgot, that there are fome Women, who encou- 
 rage the Service of Lovers, and pradife all the Stratagems they can think 
 of, to put their humble Servants and their Suitors upon their Mettle, only 
 to fpite other Women, and to let them fee, that they are as much adr^jr^ 
 
 as they. ' ,.;yy 
 
 Guazzo. Such Women, in my Judgment, pull out one of their, loiiiJp 
 Eyes, to pluck out two from other Women. -. 
 
 Annibal. We have mentioned two Occafions of their Vanity j we come 
 now to two colourable Excufes, with which they ufe to cover their Faults. 
 Some fay, God knows how ill they bear with fuch amorous Fools, and how 
 much they abhor them ; but their Prefumption and Infolence are fo great, 
 that they will make Love to a Woman in Spite of her ; and that they are 
 fo afraid of them, that they dare not look out of their Doors or Windows, 
 left they ftiould pre fen t themfelves before them. 
 
 Guazzo. They had better never go about to excufe themfelves, than do it 
 in fuch a Manner ; for you may depend upon it, there is no Man fuch an 
 Afs, but, by their continually playing faft and loofe with him, will at laft 
 take his Flight ; and then, if inftead of their fmiling Looks, their wanton 
 Glances, their forward Behaviour, and other inviting Enticements, they 
 ihould put on a grave Air, a demure Look, modeft Demeanour, and the 
 Condudl of a virtuous Woman, you would foon fee thefe Pidgeons forfake 
 the Dove-houfe. 
 
 Annibal. Others frame another Excufe, and fay (as it were under a Be7ie- 
 dicite) that to draw off their Husbands from the Company of other Women, 
 and to bring them Home, they are, as it were, forced to fuffer themfelves to 
 be followed by thefe amorous Companions. 
 
 Guazzo. I 'may fay then, that thefe Women take the Way to make their 
 Husbands do that, which they fay they feek to prevent j and, like fome Phy- 
 ficians, make Work where all was well before. 
 
 Annibal. Let us here then briefly fum up what has been hitherto faid, 
 and admonilh the Wife, that Chaflity, joined with Vanity, deferves little 
 or no Commendation, but rather come under the Cenfure contained in 
 
 that 
 
Part. III. ^he ART o/" Conversation. 2m 
 
 that Saying of King Demetrius^ who hearing a married Man find Fault 
 with his Wife, faid to him, My Concubine is a great deal more modeft than thy 
 Penelope. A Woman therefore muft be very cautious, that (he give no 
 Occafion for Men to judge of her to her Difadvantage, either from her 
 Adions, Looks, Words, or Apparel. 
 
 Guazzo. Since you have mentioned Apparel, it puts me in Mind of the 
 Abufe too much in Vogue now-a-days in this Country, in the Ornaments 
 and Drefs of Women ; who lay out in Cloathsall their Husband's Subftance, 
 and in decking and trimming themfelves, fpend all the Dowry they brought 
 with them ; at which I can't help being furprizcd. But that which vexes 
 me moft, is to fee, that Husbands not only confent to fuch extravagant Ex- 
 pences, but likewife approve the oftentatious Vanity, which their Wives fhew, 
 in the lafcivious and llrumpet-like dreffing of their Heads, whereby they 
 make the Men rather laugh at them, than admire themj juft like what 
 I faw Yefterday, after you went from hence. Among other Ladies, I took 
 Notice of one, who had her Trefles crofTed over her Head in fuch a Man- 
 ner, as to form 'the Refemblance of two Hearts bound together 5 from 
 thefe two Hearts proceeded two Branches of Carnation Silk, in the 
 Likenefs of two Dartsj about the Hearts, between the two TrefTes, were 
 knit certain Knots of Silk and Hair, reprefenting the amorous Paffion, 
 From the Crown of her Head hung a certain Label which {hook with 
 every Breath of Wind, intimating the Lightnefs and Inconflancy of her 
 Brain. On her Forehead the Hairs v;ere curled into the Refemblance 
 of a Garland, fet with Pearls and Jewels, and natural and artificial Flow- 
 ers in fuch Variety, that the Gardens of Naples cannot furnifh the 
 like. I forfear rehearfmg to you a thoufand other Trifles, which ilruck 
 and dazzled my Eyes, fo as certain Maps do, on which are drawn in 
 fmall Figures, Squadrons of Horfemen, Battalions of Foot, and a Number 
 of Pieces of Artillery. Now, I befecch you, do Wives make all this Ado 
 to pleafe their Husbands ? 
 
 Annibal. To complete this curious Machine, there want but three golden 
 Words. 
 
 Guazzo. Pray what are they ? 
 
 Annibal. Offence to God j Invitation to the Amorous j and Deflruc- 
 tion to their Husbands. 
 
 Guazzo. I fee not how it is poflible for Men to maintain their Wives in 
 fuch a magnificent and pompous Manner, unlefs they let out their Money 
 to Ufury, or ufe other deceitful and fraudulent Methods. 
 
 Annibal. I will not fay they keep their Wives fo fine by cozening and 
 cut-throat Bargains j but this I affirm, that in other Refpefts, they live 
 
 E e 2 poorly, 
 
214 ^^^ ART of Conversation. Part. III. 
 
 poorly, and fare hardly, purging the Sin of Pride, with the Abflinence of 
 the Mouth, and pinching their poor Childrens Bellies. 
 
 But altho' Women are very curious in all their Attire, yet the Hair is 
 , that which moft employs them j and there is no Kind of Oil and Oint- 
 ments which they will not try, to make their Hair of the fineft Colour ; 
 infomuch, that many, by endeavouring to alter the natural Colour of their 
 Hair by noxious Medicaments, have wrought their own Deaths. But their 
 Folly is now grown to fuch a Height, that, notwithftanding by Means of 
 fuch Trumpery, they feel their Heads ake, and their Brains diftempered ; 
 yet, as tho' they were refolved to murder themfelves, they will not leave that 
 {hameful and deadly Pradice. But if they were but rightly informed, 
 wherein coniifts the Glory and Reputation of Women, I need not tell you, 
 they would not fit up moft Part of the Night, rife betimes in the Morning, 
 and beftow the greatcft Part of the Day in dreffing their Heads s they 
 would rather consider, that they who take the leaft Pains in decking them- 
 felves, are the fineft dreft. 
 
 Guazzo. I was always of this Opinion, that thofe Women whofe Minds 
 are not embellifhed with Virtue and Goodnefs, are they who labour moft to 
 fupply that Defed: by trimming the Body ; they feem to think they fhall 
 have the fame good Luck with the Lapwing, which tho' but a mean Bird, 
 and lived moftly in dirty Lakes, yet, at the Marriage of the Eagle, was 
 honour'd above other Birds, becaufe of the Crown or Cop upon her Head, 
 and her pied Feathers. 
 
 Annibal. But it often happens to them quite contrary to their 
 Expe<5lations j for by the Multitude of their Ornaments, the little Good 
 beftowed on them by Nature, is covered ; and the Glittering of their Jewels 
 dims the Splendor of their Virtues, efpecially as they (hine fo wateriftily 
 and v^eakly, as they do in fuch Women. And yet it is commonly feen, 
 that Women, tho' never fo honeft, are infatiable of fuch Trifles. And 
 therefore it was faid, I'hat Mills and Wovieji ever want Something. And 
 fome have ftiewn this Fondnefs, not only while they lived, but at their Deaths. 
 Thus one ordered, by her Laft Will, that the Jewels (he ufed to wear, 
 ftiould be buried with her. But the Wife of Trajan behaved in another 
 Manner, and was highly commended for making no Account of fuch Toys. 
 And if honeft Women would ferioufly weigh this Matter j they would 
 perceive, that the gilt Bridle does not make a Horfe the better ; and that 
 by Reafon of thofe affeded^ Follies, they live with fufpe<fled Honefty ; 
 as appears from tfce Saying of a Poet, who, reproving an honeft Woman, 
 that was guilty of this Folly, compared her to a lewd Sifter of hers, in the 
 following Terms } 
 
 I'our 
 
Part. III. ^he ART of Co*j versation. 215 
 
 7}}ur Sijler's modefl Drefs be/peaks her chajie, 
 Althd her Life Jhe does in Lewdnefs wajie: 
 'The Name of Strumpet you will never own j 
 But^ by your Garb^ who would not judge you one^ 
 
 But farther ; I muft tell you, that by the Civil Law it is ordained, that 
 if a Man offers an Abufe to an honeft Matron, who is attired like a Harlot, 
 there is no Remedy againft him at Law. Let Women therefore be 
 careful to drefs themfelves fo modeftly, that they may feem ftudious rather 
 of pleafing their Husbands, than to give them any Reafon to be jealous of 
 them from the Vanity of their Apparel j for they fliould confider, that 
 Men fuppofe there is always a light Mind in a gorgeous Body. 
 
 Guazzo. I have often noted, that thofc Dames, who are fo curious in 
 their Drefs, are the greateft Slatterns in their own Houfes; and that others, lefs 
 nice in fuch Follies, are the beft Houfe wives. 
 
 Annibal. It is a common Saying, that one cannot drink atidwhif tie together \ 
 and therefore no Wonder, if they who fpend the whole Day in tricking up 
 themfelves, have but little Regard to the Order and Management of their 
 Families. But let us finifli this Matter, and conclude, that it may be trueiy 
 faid of thefe Carcalles fo finely clad, that the Feathers are worth more than 
 the Bird, 
 
 Guazzo. It is Time to return to the Matter, from which I forc'd you to 
 make this Digreffion. 
 
 Annibal. I will be very brief, and leave this Charge to the Wife, that fhe 
 not only avoid what may vex and difpleafe her Husband, but alfo refolve to 
 do that which may pleafe him. For, as that Glafs is but of fmall Value, 
 which makes a fad Countenance look joyful, or a joyful, fad ; fo that Woman 
 is a Fool, who feeing her Husband merry, puts herfelf in her Pouts ; or, 
 when he is penfive, (hews herfelf frolickfomc and merry. And therefore fhe 
 mufl refolve to frame herfelf to the Thoughts of her Husband, and to govern 
 her own Tafte by hisj for, where there is a Diverfity of Wills and Humours, 
 there's fmall Likelihood of any lafling Love and Goodwill. Let her 
 likewife by foft Words, and Deeds of Kindnefs, manifefl all the Signs of 
 Affedion fhe poffibly can. And confidering, that fome Husbands have 
 been accuflom'd to the amorous Dalliances of other Women, they will 
 think their Wives have no Value for them, if they don't ufe them in the 
 fame Manner. But let her be fure to continue her accuflom'd Kindnefs 
 towards him, left, failing herein, her former Tendernefs feem to lefien and 
 wax cold J or by exceeding her cuftomary Civilities, fhe feem to colour 
 fome concealed Crime, and (o put fome foolifh Crotchet into his Head ; 
 
 and 
 
2i6 ^he A R T o/" Conversation. Part. III. 
 
 and when once he is feized with fuch a Phrenzy, flie muft ufe all poflible 
 
 Means to rid him of it ; and not be guilty of the Folly of fome Women, 
 who very indifcreetly, and to their own unfpeakable Damage, try to continue 
 that Sufpicion in their Husbands, that others are laying Siege to their Chaftity. 
 
 Guazzo. Butdoyou fuppofe fuch Women do well to make their Husbands 
 privy to the Sollicitations with which they are importun'd by other Men ? 
 
 An?2ibal. Such Women are commonly blamed, becaule bad Conlequences 
 often follow from it. 
 
 Guazzo. But don't they do well in giving their Husbands Proofs of 
 their Fidelity ? 
 
 Annibal. I think not 3 becaufe thereby the Wife is fo far from quieting, 
 that Ihe rather troubles her Husband, by raifing Doubts in him, whether in 
 difcovering one Lover, {he does not conceal another j and which is worft 
 of all, it breeds a Quarrel between the Husband and Lover ; which is often 
 the Occafion of much Mifchief. 
 
 Guazzo. We may love others very well, but ourfelves much better ; and 
 therefore fhe ought rather to let others faffer than herfelf j for fhe had good 
 Reafon to queftion, whether her Husband may not come to the Knowledge 
 of it by fome other Meansj and fo have an ill Thought of her concealing 
 it from him. 
 
 Annibal. A wife Woman will always be beft pleafed, that her Husband 
 {hould hear, by the Report of others, in what Manner {he repulfed her Lover, 
 than to boaft of her own Hone{ly; and a wife Husband will be better 
 fatisfied, and be more afTured in his own Mind of his Wife's Fidelity. 
 
 Guazzo. There are many who will take it in a different Senfe, and will 
 not put this favourable Conflruiftion upon fuch Concealment. 
 
 Annibal. It is very true ; and therefore to avoid this Trouble, it behoves 
 an honefl Woman to carry herfelf with that Sobriety and Cha{lity,that no 
 Man may be fo hardy as to attack her. For when a Garrifon comes to 
 parly, it is commonly on the Point of furrendring. But if {he {hould 
 happen to be attacked, let her make an Anfwer like that which a virtuous 
 Dame returned to her Lover, While 1 was a Maidj faid {he, I was at the 
 Difpofal of my Parents ; but now I am married^ I am at the Fleajure of 
 my Hujband : Tou had therefore beft /peak to him, and ajk his Advice, 
 'what I Jhall do. If her Hufband {liould happen to be out of the Way, let 
 her be fure to remember fb to behave herfelf, during his Abfence, in the 
 Bufinefs of the Family, whereby {he will gain his Approbation and Applaufe. 
 
 Guazzo. A wife Hufband indeed will take a good Deal of Delight in 
 fuch Things; but fome are fo te{ly, that they will never be fatisfied 
 with any Thing their Wives can do, but fo fatigue them that they wifh 
 themfelves out of the World : Pri'thee prefcribe fome Remedy for thefe 
 
 poor 
 
Part. III. 1'he A K T of Conversation. 2iy 
 
 poor Wretches againft the Hardfhips they fuffer. 
 
 Annibal. I have already fet down the Remedy, when I counfelled 
 them to be obedient to their Hulbandsj to which I add, that if (he would 
 imitate the Phyficians, {he muft endeavour to cure the Difeafes of her 
 Hufband, by contrary Medicines. And therefore if he is rough and 
 utitradlable, fhe muft try to conquer him by Humility; if he chide, 
 (he muft hold her Peace ; for the Anfwer of a wife Woman, is Silence ; 
 and (he muft ftay till his Anger is over, before (he tells him her Mind. 
 If he is obftinate, let her not thwart him ; nor do, as (he did, to whom 
 her Husband brought for fupper two Thru(hes ; but (he would needs 
 have it they were two Blackbirds ; and he replying they were Thru(hes, 
 and (lie afferting the contrary, he in a Paflion, gave her a Box on the Ear. 
 But notwithftanding this, when the Thru(hes were brought to Table, 
 (he ftill periifted in affirming they were Blackbirds; upon which her 
 Husband beat her again. A Week after (he put him in Mind of his 
 Blackbirds, and continuing in her Obftinacy, he was forced to have 
 Recourfe to his old Remedy. Nor did the Matter end fo; for a Year 
 afterwards^ (he hitting him jin the Teeth that he had beat her about a 
 Couple of Blackbirds, he faid it was about Thrufhes ; (he replyed, he was 
 deceived ; for which (he was once more well ,thre(hed. 
 
 Guazzo. But what is your Opinion of thofe Husbands who beat 
 their Wives? 
 
 - Annibal. Why, the fame as I have of;.facrilegious Perfons and Church- 
 Robbers. .V : U)\ : 
 
 Guazzo. And yet I remeniber, I have fomevvhere read thefe Verfes, 
 
 A Woman^ an Afs^ and a Walnut Tree, 
 Xk^ mf^ they are beaten^ the better they II be, 
 
 Annibal. You read the Text, but npt the Glofs, which is, 
 
 He God offends, and holy Love undoes. 
 
 Who rules his Wife with hard tyrannic Blows, 
 
 Guazzo. Yet it is: the Opinion of a wife Author, that a Man makes 
 his Wife better by Chaftifement. . .■ 
 
 Annibal. That Author is of .np Authority in this Matter; for he 
 immediately adds, that a Man, by beating with his Wife, makes himfelf 
 better. 
 
 Guazzo. But pray, may not a Man beat his Wife upon a juft Occafion ? 
 
 Annibal. You rightly add, upon a juji Occafion-, iot he th^t ft^ys for, 
 
 that 
 
\^iu The A K T of Conversation. Part. III. 
 
 that Occafion, will never beat her j for a Man will never have a juft 
 Occafion of abufing his Wife. 
 
 Guazzo. But i«rely a Man may chaftife her, if (lie commits a Fault. 
 ' Anmbal. But if the Fault (he commits, is through my Fault, I deferve 
 ■the Lafh more than (he \ but if (lie do it through Negligence, with 
 what Confcience can I hurt fo much as a Hair of her Head f And if 
 fhe do it wilfully, why, I ought to rebuke her with Words, and 
 endeavour to reform her by good Advice. I fhould lay before her 
 the Shame that muft certainly attend her bad Condud, and the Praife 
 that will redound to her from a well-governed Behaviour j and if this 
 will do nothing, I mud rather patiently bear with her, than proceed to 
 Blows. I (hould confider fhe is a weak Veflelj and that we who are 
 ftrong, {hould bear with the Infirmities of the Weak; I ought to 
 remember, (he is Flefli of my.Flefh, and that no Man ever hated or 
 abufed his own Flefh ; I ought to think we fliould be Comforters one 
 of another. Shall I then become her Tormentor ? With what Face can 
 I embrace that Body, which my Hands have bruiled and battered ? 
 And with what Heart can {he love the Man, who can find in his Heart 
 to beat her ? - -y ~ - 
 
 Guazzo. Well, I perceive you will be a very loving Husband, fo 
 let us proceed ; and now tell me, if on the Wife's part there is any 
 Thing more, that may be a Means of continuing Love and Good- 
 will between the Husband and Wife, and maintain untouched that 
 common Honour we have been fpeaking of. 
 
 •^ Annibal. A Woman canftot poffibly do any Thing better to prefervc 
 her Husband's Love, than by {hewing herfelf a good Houfewife in her Houfe ; 
 for he is not only pleafed to fee her fo good a Manager, but he likewife 
 conceives a firm Opinion of her Honefty, when he fees her fo diligent 
 about her Houfhold Affairs; whereby fhe gets a Hvely natural Colour, 
 and a true Vermillion, which comes not off with Sweating, Weeping, 
 nor Wafhing. He therefore, denies her nothing that is neceffary in 
 the Houfe, when he fees her fo careful to keep every Thing in good Order, 
 not like thefe thoughtlefs Hu{fies, who live without doing any Thing, 
 without any Care for Husband, Children, or any Concerns of the Family ; 
 plainly manifefting, that tho' the Body remains in the Houfe, yet the Mind 
 is abroad, which turns to their own Shame, and their Husbands Difadvantage. 
 For it is well known, that when the Miflrefs is occupied in Vanities, the 
 Servants take little Care of her Profit, and mind more their own Concerns ; 
 according to the common Saying, While the Mijirefs plays y the Maid Jir ays. 
 
 And as the Miflrefs ought to look fharp about her in her Houfe ; fo 
 it is unfeemly for the Husband to meddle with Matters within Doors. But 
 
 if 
 
Part. III. 'The ART o/* Con vers at i on. 219 
 
 it fhould be his hard Fortune to have a foolifh Wife, who deeps (as they 
 fay) with her Eyes open, it will then concern him to fupply her Ira per- 
 fe<5tions: But certainly thofe Men ought to be laughed at, who havino- 
 good notable Wives, will fet their Hens abrood, fealbn the Pot, drefs the 
 Meat, teach the Maids, and take their Wives Office from them. Thujj 
 they either fhew a Diffidence in their Wives Conduct, or their Contempt 
 of them. Reiides, they injure themfelves, and difcover their own 
 Emptinefs. For if they were employed abroad in Matters of Importance, 
 in Things becoming Men of Difcretion, they would, on their coming 
 Home, be more defirous of taking their Eafe, than to trouble their Wife 
 and Servants, in medling with their trifling Matters. They would coniideiv 
 that the ruling the Houfe, is the proper Province of the Wife; and that 
 ■ God has made Women more timorous than Men, to the End that 
 they ftiould be more watchful to guard the Family j to which Purpole 
 a careful Fear is very requifite. I deny not but the Huiband ought tp 
 know the State of his Family Affairs, to take Care of neceffary Provifion?, 
 and now and then to corred: fome Faults, which his Wife either cannot, 
 or will not rcdify. But it is reafonable, as fhe is, as it were, the Pilot 
 of the Houfe, that the Husband fhould commit the whole Governmeftf 
 of it to her, as her proper Bufinefs. , 
 
 As to other Things, know, that as in Adverfity and Trouble, true 
 Friends are known; fo the Wife cannot^ by any Means, fo effedually 
 prove her Love to her Spoufe, and bind him to her for ever, as by 
 faithfully flicking to him in his Affliction j and yet fome of them do 
 not; they very willingly {hare the Profperity and Joys of their Hufbanda, 
 ^ but don't care to take any Part of their Troubles ; forgetting the Example 
 of the fair and wife Wife of Mithridates^ who, for the Sake of her 
 Hulband, caufed her Head to be polled, and enuring herfelf to ride, 
 and wear Armour like a Man, accompanied him valiantly, faithfully, 
 and patiently, in all his Troubles and Perils; which was a wonderful 
 Support to Mithridates in his Adverfity, and convinced the World, that 
 there is nothing fo vexatious and gnievous, but what the two Hearts of 
 the Hufband and Wife united, are able to fuilain. And therefore when 
 the Husband is afflided with any Infirmity, either of Mind or Body, 
 let the Wife be ready, both in Word and Deed, to comfort and wait on 
 him, whereby they will feel their Love and Aiftidlion grow more 
 fervent and faithful. \l'A oq 
 
 To conclude; the Hufband and Wife muft count all Things common 
 between them; have nothing peculiarly their own, no, not the Body 
 it felf; and laying afide Pride, they muft chearfully fet their Hands td 
 thofe Things that are to .be done about the Houfes in their refpecflivc 
 
 F f > Stations ; 
 
220 'Tfje ART o/* Conversation. Part. ^I^. 
 
 Stations j and be emulous of excelling each other in virtuous Actions y 
 by which Means they will enjoy fuch a happy Tranquillity, as will 
 prolong their Lives to a good old Age j and by their B^nd of Love and 
 Unity, they will give their Children an Example to live in Harmony 
 one with another j and the Servants to agree together in the Difpatch of 
 their Bufinefs, and Dilcharge of their feveral Duties. 
 
 Guazzo. Since you have mentioned Children, I {hou-ld be glad if 
 you will hence-forward, according to our propofed Method, proceed to 
 fpeak of the Converfation between Parents and Children. For I think 
 it a Matter of fome Confequence to fet down the Orders which they 
 ought to obferve in converfing together; becaufe even amongft them, 
 there is not always found that good Agreement, and prudent Management 
 which ought to fubfift between them ; and the World is now come to 
 that Pafs, that the Child is no fooner arrived to Years of Underftanding, 
 but he begins to think of his^ Father's Death ; not unlike the little Child, 
 who riding behind bis Father, innocently faid to him, Father, ivhenyou are 
 dead, I fiall ride o?2 the Saddle. Nay, there are fome great kriaviflx 
 Children, who wilh aftd feek the Death • of -their Parents. But I 
 don't ■ well know to whom to impute the Fault 3 whether to the Parents^ 
 who have not their Children in that Awe, nor bring them up in liich 
 a Manner, as they Ought to do ;- or to the Children, who know not what 
 Obligations they are under to their Parents. 
 
 Annihal. But which of them, do you fuppofe, is really in Fault I 
 
 Guazzo. The Child, who can bring no Adion ag9,inft- the Father,, 
 whatloever Injury he fuffers from him. ■ // vi^v r- 
 
 Annihal. Why, you faid juft now, that the Child was often ignorant 
 of his Duty to his Father? 
 
 Guazzo. I did fo» 
 
 Annihal Whom will you charge with the Inftru(ftion: of the Child 
 in the Knowledge of his Duty ? 
 
 GuaTizo. The Father. ^ 
 
 Annihal. Then revoke your firft Sentence, and conclude, that the 
 Fault is in the Father, who Ought to have informed him in his Duty. 
 
 Guazzo. If the Father gives the Son good Leffons, and he will not 
 attend to them, what can he do more? If the Father offers Inftrudions 
 with the Right Hand, and the Child receives.. them with the Left, is 
 the Father to be blamed ? 
 
 ..Annihal. If the Father, betimes, teaches him to ufe his Right Hand, 
 he will never become left-handed ; but if he fuffers him to ' habituate 
 himfelf to .that ill Cuftom a good while, it is no wonder if he cannot 
 afterwards break him of it. And therefore he ought to. accufe his own 
 ^i:\-.iiz Negligence, 
 
Part. III. Ilje ART of Conversation. * 221 
 
 Negligence, for deferring thofe Inftrucllons till Evening, which he flioiild 
 have given him at Sun-rifing; and have fucked them in, as it were with the 
 Nurfe's Milk ; and confider, that tender Minds are like Wax, on which 
 a Man may make what Impreffion he pleafes. 
 
 < Guazzo. I don't know how you can excufe thofe Children, who, 
 after the Father has nourilhed and brought them up carefully, under the 
 Charge of good and learned Men, and inftruded them in the Faith of 
 Chrift, and yet after all, go aftray, and live wickedly, and bring forth Fruit 
 unworthy of their Education. 
 
 Annibal. That happens but feldom ; and tho' it (hould be more 
 frequent, yet the Father is not difcharged from his Care over them, fince 
 God himfelf has laid it upon him. 
 
 Guazzo. I am not at all furprized, that a Child, virtuoufly educated, 
 fometimes turns out naught ; nor that from this Caufe there afterwards 
 proceeds Difcord between the Father anU Son ; becaufe Unlikenefs in 
 Conditions may be the Caufe of it ; but I muft think it ftrange, and 
 even unnatural, that both Father and Son, being both honeft and well 
 reported of for their upright Dealings, it fhould often happen, that they 
 cannot live peaceable together in the fime Houfe, but are at continual Strife 
 and DifTention j and tho' they agree well enough in public Affairs, yet are 
 always wrangling about Houfhold Matters ; of which I could produce you 
 many Inftances. 
 
 Annibal, You faid but now, that the Child cannot commence an 
 A(^ion againft the Father j if you will ftand to that, you muft neceffarily 
 confefs, that the Son, how honeft foever he may be, does not honeftly, when 
 he oppofes his Father, and conforms not himfelf to his Pleafure. 
 
 Guazzo. I am firmly of Opinion, that the Son ought to fuffer the Father to 
 command over him, and that he ought to obey him without any Refiftance ; 
 but that there may be a better Agreement in their Converfation, I think it 
 is very neceffary that the Father fhould be told, how he ought to manage 
 his parental Jurifdi<5tion, that he exceed not the Bounds of Reafon, and give 
 his Son no Caufe, if not to oppofe his Pleafure, at leaft to find Fault with 
 him in his Heart, and to think himfelf hardly dealt with by him ; for if fo, 
 he waxes cold and languid in that Love and Reverence which he ought to 
 bear to his Father. 
 
 Annibal I can never forget that known Obfervation, that few Children 
 are like the Father^ and that many of them are worfe ; and thofe who are bet- 
 ter, are 'very rare^ and thin fown. Let us then firft fearch out the Caufe, 
 why fb few Children refemble the Father, or anfwer to the Hope he con- 
 ceived of them; what is the Source of the Difagreement between them; 
 and by this Means we fhall better underftand what their Converfation ought 
 to be. F f 2 Guazzo, 
 
222 The ART of Conversation. Part. 111. 
 
 Guazzo. With all my Heart. 
 
 Annibal. Firft it is to be confidered, that Children bring little or no Com- 
 fort to their Parents, if Nature and Fortune be not well tempered in them. 
 
 Guazzo, How fo ? 
 
 Annibal. As a fruitful Grain, fown in a Soil not fit for it, brings forth no 
 Increafe ; fo a Child that is naturally given to Learning, will never behave 
 with Credit in War ; fo neceflary is it to find out in the Beginning, the " 
 natural Bent of the Genius. Concerning this Matter, I remember I have 
 read fome Verfes of the Poet Dant, which I have now forgotten. 
 
 Guazzo. But I can help your Memory. 
 
 Annibal. Pray do. 
 
 Guazzo. If Men would watch how Nature is inclind, 
 T'he Bent of Genius^ and the Turn of Mind ; 
 Heroic Worthies Joon would grace the Age, 
 And noble Deeds our Eyes and Ears engage : 
 But now the Touth, whom Wars and Battles pleafe^ 
 Is made a Priejl, and fmks in Sloth and Eafe. 
 A Crown we fee fome mighty Monarch wear. 
 Whom Nature meant a Wrangler at the Bar, 
 
 Annibal What Pleafure I take in thefe Verfes ! as well for their delight- 
 ful Harmony, as for the Evidence they give me of your excellent Memory. 
 Here you fee one of the Occafions of the untoward Succefs of Children. 
 
 Guazzo. Fathers ought to ufe a great deal of Difcretion in this Point, 
 and try every Method they can think of, to found the Capacities and Incli- 
 nations of their Children ; which may be lefs known in their Infancy ; ac- 
 .cording to the Proverb, 'That by the Morning we may conjediure how the Day 
 ^ill prove. And although this is a Matter of fuch Confequence, yet it is 
 but little regarded by many Fathers, who force their Children into a Courfe 
 of Life, that is abfolutely contrary to their natural Inclinations ; and there- 
 fore no Wonder they receive but fmall Comfort from them ; from hence 
 are derived the frequent Diflionours to Families, and which is v^^orfe, great 
 Offence towards God ; as when poor Girls are thruft into religious Houfes, 
 who, from their very Infancy, had an Inclination to be married. 
 
 Annibal. Thofe Fathers, who -put their Children upon Things contrary 
 to their Difpofitions, are rather to be pitied than blamed ; becaufe it may 
 proceed from an Error in their Judgments ; but they who force them into 
 Convents, before they arc of an Age to chufe or refufe that Kind of Life, 
 are no doubt, highly to blame, becaufe they bring their Children to it either 
 through Fear or a falfe Perfwafion j which is neither more nor lefs, than op- 
 
 pofin 
 
Part. III. Xbe A K T o/" Conversation. 223 
 
 poiing the Will of God, and taking from their Children that free Choice, 
 which he, of his Divine Goodnefs has granted them. And therefore if the 
 Father has any Regard to the Honour and Peace of his Houfe, let him be 
 careful to know, whether the Genius of his Son be turned for Learning, for 
 Arras, for Hufbandry, or for Merchandize. And where he (hall perceive he 
 has drawn him out of the right Way, let him immediately bring him into 
 it again, and put him in the Situation he defires to be in ; otherwife he may 
 affur^ himfelf, that a Thing ill begun, will have a worfe End. 
 
 Guazzo. Since we are to fearch the Caufe, why Children often prove very 
 different from the Hope and Opinion of their Parents j you had beft begin 
 at the Milk which they fuck j fince the Nurle's Milk is of fuch EfHcacy, 
 that the life of it makes the Child take more after the Nurfe than the 
 Mother, who brought it into the World. I remember it was the Cuftom 
 of divers Women in France, to bring up their Children with the Milk of 
 Beafts^ which I mufl think, is the Caufe that many of them are fo fierce 
 and cruel, that from the Manner of their Life, they fcarce difcover any 
 Part of that rational Faculty which dlflinguiflies a Man ; under Favour of 
 the Good be it fpoken. 
 
 : Annibal. I am fully perfwaded of the wonderful EfFedls of Milk ; and It 
 is undoubtedly true, that if a Lamb is nouriflied with the Milk of a Goat, 
 or a Kid with the Milk of an Ewej the Kid will have a very foft Hair, 
 and the Lamb a very rough and hairy Wool. And therefore it may be 
 . fuppofed, that as the Child, by Reafon of the Milk, affimulates the Com- 
 plexion of the Nurfe J fo the Difpolition of the Mind, follows the Com- 
 plexion of the Body. Which is alfo the C^ufe, that the Daughters of ho- 
 neft Women prove altogether unlike them, both in Body and Mind ; fo 
 that to deUver Children from their Mothers to Nurfes, can come under no 
 other Denomination, than the corrupting of Nature. 
 
 , But had we defigned to have fpoken of this firft Nutriture, we (houlcJ 
 have done it then when our Difcourfe was upon unfortunate Marriages ; 
 but I neither mentioned it then, nor (hall here : For the Philofophers, 
 and efpeclally Galen, have already treated fb difFufively of the Virtues and 
 Efficacy of Milk, that it admits of no Manner of Difpute. I likcwife for- 
 bore fo much as to mention, fince the Women, in our Days, are fo mighty 
 chary of their Comelinefs, or rather of their Vanity, that they had rather; 
 fpoil the Nature of their Children, than change the Form of their firm, 
 hard, round Breaftsj and hence it comes, that Children, fafhioning them- 
 felves to the Humours of their Nurfes, fwerve from the Love and Duty they 
 owe to their Mothers, from whom they derive not any Blood which {hould 
 influence them to obey or refpedt them in any Degree. This will plainly 
 appear from the following Story. A certain Roman Commander, a Baftard 
 
 of 
 
224 ^^ A R T g/* CONVERSATON. PaRT. III. 
 
 of the Family of the Gracchi, returning from the Wars, leaden with the 
 Spoils of the Enemy, his Mother and Nurfe coming to congratulate him 
 on his Viftory, he prefented his Mother with a Silver Ring, and his Nurfe 
 with a Collar of Gold ; his Mother being fomewhat difpleafed, he told 
 her (he ought not to refent it ; adding, It is true, you bore me nine Months 
 in your Belly ; but my Nurfe brought me up at her Breafls the Spac€ of two 
 Tears. That which I hold of you, is my Body, which you gave me fcarce ho~ 
 nefily -, but that which I have of her, proceeded of a pure and fine ere AffeSiion, 
 Nofooner was I born, but you deprived me of your Company, and banifked me 
 your Prefence j but /he gracioufly received me, banifhed as I was, into her 
 Arms, and ifed me fo well, that (he has brought me to what you now fee. 
 Thefe Reafons, with others, which I (hall not now rehearfe, Hopped hisr 
 Mother's Mouth, put her to Shame, and made his loving Nurfe more in 
 Love with him. 
 
 Guazzo. Since thefe Women will not be the whole Mothers of their 
 Children, they ought at leaft to be carefiil in chufing good Nurfes, and well 
 complexioned. 
 
 AnnibaL Confequent to the firft Error, of putting out their Children to 
 nurfe, followed the Second, not to be fufficiently careful in the natural 
 Difpofition of the Nurfe: But let us goon to difcover the Caufes of the 
 Ditterence between Fathers and their Children ; and it is certain, that the 
 principal Caufe (as we have already faid) proceeds from the Difference be- 
 tween the Nature of the Child, and the Trade or Bufmefs in Life, he is put 
 to. And therefore I fay, that it is not enough for the Father to know to 
 what the Child is naturally inclined, if he does not afterwards endeavour to 
 make the Way plain before him, aflifl him, and carefully provide all 
 Things proper to condudt him fafely to the End, which he has propofcd to 
 himfelf. 
 
 Another Caufe of this Difference between the Father and Child, is, when 
 the Father loves himfelf better than he does his Child, keeps him with him 
 to play with, and takes no Thought of putting him out to Mafters, who 
 may inflrudl him in Learning j or to the Court ; or to thofe Pnofeffions to 
 which he is moft inclined. And in this Refped many wealthy Fathers 
 greatly offend, who depending upon the Largenefs of their Effates, take 
 no Care to bring up their Children in Learning and Virtue, but fuffer their 
 bright Parts to grow rufty with Idlenefs and Gluttony ; fo that (as the Pro- 
 verb fays) they know not Chaff from Corn ; or Chalk from Chee/e, and they 
 have as much Difcernment as an Afs, which judges the Cucko's Singing 
 to be more melodious than the Nightingal's. 
 
 Guazzo. The more the Father keeps his Children about him, the more 
 he makes their Manners like his own, 
 
 AnnibaL 
 
Part, III. 7he ART o/' Conversation. 22^ 
 
 Annibal. You are miftaken ; for the Life of the old Father is no Pattern 
 for the young Son to form his Adions by. But befides, in Time he will 
 accufe his Father, for letting flip the Opportunity of fending him Abroad 
 to get Wealth and Reputation; and by keeping him at Home, hindered big 
 Preferment. 
 
 Guazzo, The Child ought to think the better of him for it, and attribute 
 it to too much Love. 
 
 Annibal Nay, rather, to too little; for an extravagant Afiedion ought not 
 to be accounted Love. 
 
 Guazzo. The greater Price you fet upon a Thing, the more careful you 
 are to keep it 'to yourfelf, and to lay it up, as it were in your Heart. .j 
 
 Annibal, That is true; but let me afk you. Why you defire to keep a 
 good Servant long ? 
 
 Guazzo. Why, truely, for my own Profit. : ovbA 
 
 Annibal. If fome Prince (hould advance him to fome higher Degree^ 
 would you not give him Leave to gpirgyji you ? , ,,, i, 
 
 ^Guazzo. Yes, very willingly w' J rr > -vfiT ■ 
 
 ' -y Annibal Why? sOaff 
 
 .^iO^^z^o- For his Preferment. ." 
 
 'Annibal You then fhew him a greater Sign of your Good-will in per- 
 mitting him to leave you, than ia keeping him with you ; inafmucb as you- 
 prefer his Profit before your own. For the fame Reafonv the Father, in 
 keeping his Child with him, fhews,. that he loves himjelf better than he 
 does his Child ; for if he loved him as- he {hould do, he would alfo love 
 his Preferment, and feek to better his Fortune ; chufing rather he (hould 
 die like a Horfe in the Battle, than live like a Hog in the Mire. 
 
 Guazzo. But what will you fay to fuch Fathers as are learned, and keep 
 their Sons with them, in order to communicate their Knowledge to them ? 
 '.Annibal I made no Mention of fuch Fathers; becaufe they are very 
 rare, who are endued with Learning fufficient for fuch a Purpofe. And i£ 
 there be any fuch, yet they will not, or cannot take the Pains, nor confine 
 themfelves to fuch a Charge, having other Bufinefs upon their Hands. But 
 if they would undertake it, there is no doubt but it would have very good 
 Effe(fts ; becaufe the Father would inftrud: the Child more carefully, and 
 the Child would receive it more heedfuUy, than if taught by a Mafter* 
 Neither would this be an unprecedented Example : For Cato the Cenfor, 
 taught his Son himfelf, and broughc him to great Perfedion, without the 
 Affiftance of any other Governor or Tutor. And OBaviia Augujlus thought 
 not much to teach his two adopted Sons. But the Iniquity of our Tinie 
 is fuch, that Men would count it a monftrous Thing, to fee a Fathcir, wl o 
 is a Gentleman, inftruding his Sons. 
 
 AnnibaL 
 
226 7he ART 0/ Conversation. PAkr. III. 
 
 Guazzo, The greater is their Shame, who being neither able, nor willing 
 to teach their Children themfelves, take no Care to have them inftruded by 
 others. • ■'-. .1 M^i ^v i • ; an -Ijjj, ^ 
 
 - >f«;zi^^/. It. is eafily perceived, that they know ho Difference : between- 
 the Learned and the Ignorant ; and that the Ignorant, when compared with 
 ttie Learriied, are worfe than dead. 
 
 Giiazzo. Yet, fach is the prefent Infatuation, the Rich will not have 
 their Sons break their Brains with Study; infomuch that they will fcarcely 
 let them learn to read. I know many of thefe rich in Wealth, but poor 
 in Learning, who get into the Shops of Merchants and Apothecaries, and 
 apply to the Boys and Apprentices, to write Letters for them to their Friends ; 
 fo betraying at once, both their Secrets and their Ignorance. What a de- 
 lightful Scene is this ! This brings to my Mind what I faw, not long fmce, 
 in an Advocate's Study. The Clerk, who was clofing up a Letter he had 
 juft been writing for a Gentleman there prefent, aflced him the Name of 
 the Perfon to whom he fhould dire<fl it, that he might put it in the Sub- 
 fcription ? The Gentleman anfwered, That he need write nothing more 
 than, To my GoJJip at Cremona. The Clerk replied, It was necefTary to fpe- 
 cify the Name, that the Letter might come to the Hands of his Goflip. 
 It is no Matter for the Name, fays the Gentleman ; it is enough to iay, 
 Tq his GoJJip ; becaufe every Body knew him. 
 
 Annibal. I muft fuppofe he was a Gentleman, becaufe you call liim {0.:^ 
 but in this ftupid Simplicity, he (hewed himfelf as very a Dolt, as he, 
 who, on a Phyfician's afking him what Countryman he was ? anfwered. 
 Me might Jee that by his Water. Thefe rich Folks without Learning, or 
 rather hodies without Souls, Diogenes terms, Sheep with golden Fleeces ^ 
 and therefore they ought to be more careful to inftru^l their Children in 
 Learning. For as Neceflity obliges the Poor to ftudy, fo the Rich are 
 hindred from it by their Superfluity ; never confidering, till it is too late, 
 that Learning is more necefTary for them, than for the Poor ; becaufe 
 tl>ey have larger Dealings in the world, and have need of all their Wits 
 about them to keep their Riches, which being brittle, frail and corruptible 
 Things, can hardly be made to lafl, unlefs mixed with the fweet Syrup 
 of Wifdom. And it is certain, a Man lives better with a little, gotten by 
 Virtue, than with a great deal given by Fortune. And they whom an 
 Affluence of wealth makes proud, fhew themfelves ignorant of what 
 happened to the Gourd, which made his Brags he was got above the 
 Pine-tree. But fuch as are wife, the richer they are, the better they will 
 confider how Riches are gotten with Labour, kept with Fear, and loft 
 with Grief J and that he, who puts his Trufl im^them, will certainly be 
 deceived j for the true Riches are fuch as cannot be lofl, when they are 
 
 once 
 
Part. III. ^he A R T of Conversation. 227 
 
 once gotten. And therefore difcreet Fatherr'will be follicitcus to give their 
 Children a learned Education, and perfwade them, that they are, never rich, 
 till they are learned; remembring always the Exaniple of Philip YJm^ 
 of MacedoHy who, as foon as his Son Alexander was born, wrote Letters to 
 Arijiotle, fignifying the Joy he felt, not fo much that he had a Son, as 
 becaufe he was born in his Time, to whoie Inltru<5tion and Government 
 he had already appointed him j which makes me, and very juftly, out of 
 Charity with the prefent Age, which has fo little Regard for thoie Men^ 
 who not only inftrud us in Learning, but in Life alfo, which are the 
 two greateft Benefits that can be defired in this World. And therefore 
 we lliould be fo far from defpifmg them, that we fhouid reverence them 
 as much as if they were our own Fathers. 
 
 But as there are many Mafters, who are excellent in Learning, but of 
 immoral Lives, the Father muft be very cautious in the Choice of one j 
 left what his Son gets one way he iliould lofe another; for he (liould have 
 as much Care to make him virtuous, as learned ; and be more follicit;>us 
 to have him pofTefTed of Goodnefs, than of an Eftate. For as one faid. 
 If thy Son be wife and honefl^ thou wilt leave him a Fortu?2e ftifficietit ; but 
 if he is a Fool, thou wilt leave him too much \ for Fools are not fit to 
 pofl!els Riches. Now, if the Child (liould not be inclined to Learning, 
 the Father muft be fure to employ him continually fomc other Way ; 
 for there is nothing fo dangerous as an idle young Man. And as that 
 Tree, which bloflbms not in the Spring, yields no Fruit in Harveft 5 
 fo he, who is not virtuoufly exercifed in his Youth, will never have an 
 honeft Reputation when he is a Man. But among other Reafons of 
 the ill Succefs of Children, this is one, when the Father is carelefs to 
 make them, in Time, raife themfelves from the Ground. 
 
 Guazzo, What do you mean by that ? 
 
 Annibal That the Father, employing his Thoughts wholly on his Son's 
 Advancement, is, many Times, fo curious to fee him thoroughly informed 
 in fecalar Affairs, that he forgets that the Beginning of Wifdom,' is the 
 Fear of God, and takes no manner of Care to inftru(5t him in the Chriftian 
 Faith; from whence it follows, that this unhappy Child, trained up' 
 altogether in wordly Concerns, and deprived of the true Light, cannot ke 
 the right Way, but rnns headlong to Perdition. 'uM h\\i 
 
 Guazzo. Now you have hit the Mark ; for the Wifdom of the World 
 is Folly with God; and it is impoffible that" he fliould live well, who 
 knows not God. ' ' v L: ••,..; c> 
 
 _ Annibni. To this Chriftian Admonition agrees ^ that, which the divine 
 Philofopher Plato fays, where he exclaims again ft Fathers, who difcover 
 their Ignorance of their Duty, trotting up and down without* Reft, making 
 
 '-- ^ ' Gg it 
 
228 the A R T of Conversation. Part. III. 
 
 it the whole Biifinefs of theif Lives to heap up Wealth, but take no 
 Thought for their Children, who are to poffefs it, to exercife them either 
 in the Virtues of Juftice, or Liberality, whereby they might be able to 
 diftribute, ufe, and beftow iheir Riches as they ought to do. Thus they 
 may be faid to provide for them Things fuperfluous, and negled: 
 Things necellary. Of this the Ferfiam were very well apprized, who, tho* 
 they were ignorant of the true Worlliip of God, yet were they particularly 
 careful to have their Children inftrudled in Virtue and Juftice. 
 
 Let me then advife Parents to make Provifion as well for the Minds as 
 the Bodies of their Children. But as the Mind is the more excellent, it 
 is reafonable we (hould beftow the greateft Care upon it. And as the 
 Mind in Infants, is like a white Sheet of Paper, where nothing is written j or 
 like a tender Twig, which may be bent every Way -, it is evident, that 
 either Virtue or Vice may be planted in it. And as it is known by 
 Experience, that thofe Things are beft retained in the Memory, which 
 are learned in Youth, therefore Fathers ought to teach their Children the 
 beft Things, namely, the Fear and Love of God ; holding it for a general 
 Rule, that he who knows every Thing, and knows not God, knows nothing. 
 
 Giiazzo. As Fathers either will not or cannot be always with their 
 Children, to guide them in the right way, they ought to provide Mafters 
 for them, no lefs virtuous than learned, who may every Day, at convenient 
 Times, teach them true devout Prayers, and inftil into them the Fear 
 of God ; and not negled, in their- ordinary Led:ures, to mingle always 
 fome divine Precepts. For by imprinting on their Hearts, Devotion 
 and Religion, it will, while they live, preferve them ftedfaft in Godlinefs, 
 and after their Death, unite them to Chrift. 
 
 Annihal. You fay very well j and if the Father is diligent in inftrudting 
 his Childrfen in the Law of God, he will likwife have another Advantage, 
 namely, that they will do him the more Honour and Reverence, as knowing 
 that it is God's Commandment that they (hould do fo. 
 
 To the laft Reafon we mentioned, of the ill Succefs of Children, may 
 be added this» namely, when the Father fets before them aftainedand 
 fpotted Glafs to look in ; that is, when he himfelf gives them a bad Exam- 
 ple. The Romans were fo exceeding careful, in this Refped, and their Mo- 
 defty and Difcrction fo remarkable, that the Father would never bathe him- 
 felf in Company of his Son ; and it was a Fault fcarce to be forgiven, for 
 a Father to fuifer himfelf to be feen naked by his Son. No Wonder then, 
 that Cato the Cenfor, caufcd Manlius to be expelled the Senate, only becaufe 
 he kiffed his Wife in the Prefence of his Daughter. Whence it is plain, that 
 it is not enough for a Father to appoint good Mafters over his' Children, and 
 to fee them well inftruded, unlefs he is likewife exceeding careful to fhew 
 
 himfelf 
 
Part. III. ^he ART o/* Convers ation. 229 
 
 himfelf before them, fuch as he wilhes to have them be ; for they receive 
 not fo much Benefit from the good Inftrudions of their Mafters, as they 
 take ill Impreffions from the bad Example of their Fathers ; becaufe they 
 are naturally led to follow his Steps, rather than the Precepts of his Tutor. 
 For it is fo ufual a Thing for the Son to refemble the Father, in Gaming, 
 Swearing, and other Vices, that if, b^ Chance, fome Child does not imitat& 
 his Sire in them, but lives virtuoufly and honeftly, yet the World will fcarcely 
 believe that he does fo, by Reafon of the bad Opinion they have conceived 
 of the Father; but will rather think that the Son is as much Heir to his 
 Vices as to his Lands. And when they can find no Manner of Fault 
 with him, one or other will hit him in the Teeth, that he was the Son of 
 the greateft Rogue in the World. And if the Father is honeft, and the 
 Son wicked, the Father's good Name is called in Queflion, and we are ready 
 to think it impoffible, that the Son (hould tread awry, unlefs his Father led 
 him wrong. And therefore it is thought, that if fome Roman Gentlemen 
 ufed too much Severity tow^ds their Children, they did it, not fo muchf 
 from the Difpleafure they conceived againft them, as for the Sake of their 
 own Reputation, and the Defire they had to maintain their own Credi^ 
 and good Name. I would therefore have the Father lead his Life in a regu- 
 lar and orderly Manner, as well for his own Sake, as for the Honour and 
 Benefit of his Children, who feeing their Father's Adlions governed by 
 Virtue, feel in themfelves a Defire to imitate him ; and obferving thofe who 
 are of his Family quiedy and reverently attending upon him, ready at the 
 ieaft Motion of his Finger to obey his Commands, they from thence take 
 Example to perform their Duty, and not to come fliort, in Obedience, of 
 their Servants and Strangers j and farther, they endeavour to imitate the 
 worthy Adions of their Father, that they may hereafter receive the like 
 Homage and Refpedl from their Servants, as they fee paid to him. For the 
 Father, who gives an ill Example to the Child, will, in Thne, be the Objeifi: 
 of his Contempt, and abandoned by him ; fo that he fhall neither receive 
 Succour of him in his old Age; nor in his dying Moments, that laft Duty 
 of clofing his Eyes. Befides the Father, by living difordeily and wickedly, 
 very often fpends that Eftate, which (hould be a Subfiftence for his Children. 
 Guazzo, Agreeable to which, is this; 
 
 Poor Orphd?i Childre?! ojt have njoept^ 
 I'he fad Mif-ritle their Fathers kept. 
 
 Annihal. True ; and there are fome Cafes wherein innocent Bibes, who 
 have never offended, are puniilicd for their Fathers Crimes. I have been 
 frequently revolving in my Mind, that this Law is too rigorous; and there- 
 
 G 2 2' fore 
 
230 'The ART 0/' CoNVERSAT ION. Part. III. 
 
 fore one Day, I afked Mr. Francis Beccio, what Reafon moved the Empe- 
 ror Jujlinlan to fet down fuch a fevere Law. Amongfl. other Realons 
 which he mentioned, this was the chief, that the Father, naturally fearing the 
 Misfortune of his Children, more than of himfelf, will be the more careful 
 to avoid fuch Offences, for which his Children may hereafter be punifhed. 
 From hence we may learn, that the bad Life of the Father, brings both 
 Lofs and Shame to his Children j and that it is not enough to perfwade him- 
 felf, that he gives his Children good Council, unlefs his Deeds correfpond 
 with his Advice J for Children don't fo much regard what a Parent fays, 
 as what he does ; like the Crab, whofe Mother telling him that it was very 
 unfeemly for him to go with his Arfe forwards as he did, he anfwered, 
 Good Mother fiew me the right Way, and you Jhall fee I will follow you. 
 And therefore, he that would amend his Children, fhould iirft reform him- 
 felf; and by giving them an Example of Piety, Charity, Juftice, and other 
 Virtues, make them charitable, juft, and virtuous ; and when he himfelf 
 walks uprightly, he may then v/ell enough correct others for halting; as 
 Dionifius once did, who catching his Son in a Fault, faid to him. Haft thou 
 ever feen me guilty of the like? No, faid his Son, you had no King to your 
 Father, To which he replied, Neither floalt thou have a Kijigtothy Son-, 
 and it accordingly happened ; for at length, for Cruelty and Tyranny, he 
 was driven out of his Kingdom, and conftrained, by mere NecefTity, to go 
 wandring up and down, till he found Means to teach Children, and keep 
 a School. 
 
 Let us now proceed to fome otherOccafions of the unfortunate Conver- 
 fation between the Father and Child ; of which, at prefent, I recoiled: two ; 
 the one is, when the Father is more than Mother; the other is, when he is 
 more than a Father. 
 
 Guazzo. What do you mean by faying, he is more than Mother"^ 
 
 Annihal. That is, when he is fo blinded, that he fees not the Imperfec- 
 tions of his Child; or, if he fees them, he is even ready to commend, and 
 excufe them, in fach a Manner, that if his Son be haughty, or wild and 
 hair-brained, he takes it as a Proof of his Courage; if he has a bafe and 
 grovelling Soul, he counts him modeft ; if he is a prating Boy, why tmly, 
 he (hall be a Lawyer : And by thus flattering himfelf, he frames in his 
 Imagination, the fineft Child in the World; with which Kind of Blind- 
 nefs thofe Fathers, who have one only Child, are generally ftruck. 
 
 I muft here mention to you a Youth of fifteen or fixteen Years of Age, 
 of a ready Wit, but otherwife vicious, difTolute, and of a lewd Life, by the 
 Fault of his Father and Mother, who are fo far from correding him, that 
 they dare not fo much as threaten him, nor give him a Crofs-word which 
 may diiblealc him. I remember, when he was about five or fix Years old, 
 
 if 
 
Part. IIL T'he A R T oi^ Con ve rsat ion. 23? 
 
 if any Body told them they muft rebuke him for any Fault he had done, 
 they would excufe him by faying, he was not yet of Age to know he did 
 amifs. When he was about feven or eight Years old, they would not beat 
 him, or threaten him, leaft they fhould, by frightning and difturbing his 
 Spirits, make his Blood be chafed and inflamed, and by this Means throw 
 him into a Fever. When he arrived to ten Years of Age, they did not 
 think it proper to trouble or moleft him ; aliedging, that Blows and T hreat- 
 nings, would too much blunt his Courage, and give a Check to his gene- 
 rous Ardour. And tho' now, for his vile Conditions, be is hated by the 
 whole Town, yet they flill endeavour to excufe him, and fay, he mull firll: 
 grow up, and afterwards he will be wife ; and that in a few Days they will 
 fend him to School, where he will learn more Wit. Now I expedt, by 
 that Time he is of Age, to fee him tucked up to a Gibbet, and hear him 
 tell the People, that his Father and Mother have been his Ruin, juftly curf- 
 ing their fooliih Love, and execrating their former Indulgence and Cocker- 
 ing j attempting, as one did, to tear ' their Nofe, or their Ears, off with his 
 Teeth. 
 
 Guazzo. Hence it appears, that a Child, tho' of ever fo good natural 
 Parts, yet being ill brought up, proves bad. But I expeded you would 
 have told me, that in the End, he had beaten his Father to make him 
 Amends ; or that he had been driven out of the Houfe, as the Serpent was 
 by the Urchin : For, to give a Child fo great a Liberty, is to put Weapons 
 into his Hands, which he often ufes againft his Parents. But this great 
 Fondnefs and Indulgence is proper to the Mother, who commonly brings 
 up her Children with more Tendernefs and Difcretion. ^And there are 
 few, in thefe Times, who have the Heart to fay, as the Spartan Women 
 faid to their Children, when they delivered them a Shield, Come no more 
 in my Sigbt, but either with this, returning 'vidforioiis ; or upon this, brought 
 dead out of the Field \ they rather endeavour to fupprefs the generous 
 Thoughts and Enterprizes of their Children, and feem more defirous, that 
 both in their Looks and Manners, they fhould appear like Women. 
 
 Annibal. It is a very difficult Matter for a Mother to be fond of her. 
 Children, and wife at the fame Time. 
 
 Guazzo. They would (hew a truer Love in beating and corredling them 
 when they deferve it j according to the Poet, The Rod makes not. the Mo- 
 ther's Love the lefs. 
 
 Annibal, If the Excefs of Love is to be blamed in the Mother, much 
 more is it to be cenfured in the Father, v/hofe Duty it is, to examine and 
 corred: the Faults of his Children ; for he may aflure himfelf, that the only 
 Way to fpoil them, is to be too fond and tender over them. 
 
 Guazzo. But who are thofe you call more than Fathers? 
 
 AnnibaU 
 
232 l^he ART o/" Con vERSATioN. Part. III. 
 
 Annibal. Such as are too cruel to their Children, and are continually 
 beating them like Slaves, for every little trifling Fault. 
 
 Giiazzo. This Sort of Fathers, no doubt, deferve the Cenfure of all Men; 
 becaufe they indifcreetly meafure their Children by themfelves, and exped: 
 Impoffibilities from them ; namely, to have them old in their Youth ; not 
 fuffering them in the leaft to enjoy that Liberty which ought to be allowed 
 to their Age. And, in my Judgment, they deferve no other Title than of 
 Schoolmaiters ; becaufe they don't well know how to inftrud their Chil- 
 dren, unlefs they have a Rod in their Hands: For if they aded like true 
 Fathers, they would be fatisfied with informing their Children, that the fole 
 Drift of all human Laws, is only to reftrain Men from doing ill, and to 
 accuftom them to do that which is right and honeft ; which a Child is 
 brought to, rather by Love than by Force. But the Authority which fome 
 ignorant Fathers exercife, is fo great, that, without any Regard to Age, 
 Place, Time, Degree, Fafhion, or any Thing at all, will keep their Children 
 in Subjeflion by mere Violence, and make them do every thing contrary to 
 their own Inclination ; nay, to wear their Cloaths after the Fafhion of 
 their Great Grandfathers. 
 
 Annibal It is moft certain they are greatly to blame ; for by their ill 
 Conduct, their Childrens Love for them is much abated, and they obey them 
 more out of .Fear, than AfFedlon. Befides, they don't coniider, that to 
 beat them unreafonably, and to keep them in continual Awe, prevents a Man 
 from making a true Judgment to what Manner of Life a Lad is moft 
 inclined. But farther, it blunts their Wits, and repreffes their natural Vi- 
 gour, to that Degree, that they feem as if they had neither Life nor Soul in 
 them,; and by being always under a Dread of doing amifs, they are fure to 
 do Things wrong; and when they come into Company, they know not 
 which Way to look, nor how to behave. And therefore they ought to 
 kave off their inhuman Beating, and confider, that the Want of Years is 
 the Reafon that they cannot yet have a perfed: Underftanding and Experi- 
 ence in Things; and therefore their little Slips and Errors are to be excufed. 
 
 Guazzo. I approve the Management of thofe Fathers, vv^ho can keep 
 their Children in Awe, only with a Nod or a Fiown; and with a bare 
 V/ord correct them, and make them afliamed of their Faults. But I be- 
 lieve there are few Fathers who know how to keep the due Mean ; but- 
 (hew themfslves too rough, or too gentle to their Children ; hence it is, that 
 by the one they are driven to Defpair; and by the Other are giveniip to 
 DIffolutenefs. 
 
 Annibal. We are to fuppofe, that a Child has a Father and Mother given 
 to him, to the End, that by the Wifdom of the one, and Love of the 
 other, that Mean which you have intimated, may be^ obferved; and that 
 
 the 
 
Part. III. ^e A K T of Conversation. 233 
 
 the Severity of the Father may be fomewhat ballanccd by the Lenity of 
 the Mother. 
 
 Guazzo. You may, in my Opinion, add one Occafion more, of the 
 Difagreement between the Father and Child j namely, that of his partial 
 Love to his Children. 
 
 Annihal. Do you take that to be a Fault ? 
 
 Guazzo. Can you think it reafonable, he fliould embrace and love one 
 more than another? And that as all of them are of his ov^^n Flefli and 
 Blood, he fhould be alvv^ays fmiling upon fome of them, and never look 
 pleafant on others ? 
 
 AnnibaL Of the Sonnets, and other Compofitions v^^hich you have made, 
 do you do well to like fome better than others of them j and even to pre- 
 fer the worft of them before the beft ? In like Manner, you may alTure 
 yourfelf, that your Father has not an equal Love for all his Children ; and 
 yet, he of you, for whom he fhews the leaft AfFedtion, cannot juftly com- 
 plain of him. 
 
 Guazzo. I give my Father no Occafion to ufe me worfe than the reft j 
 and therefore if he fhould do fo, I fliould complain of him as long as 
 I live. 
 
 . AnnibaL You have Reafon, if he (hculd ufe you ill, although he fliould 
 love you lefs than he may fome others : For Inequality of Love is permit- 
 ted to the Father, but not ill Ufage. 
 
 Guazzo. Pray explain yourfelf. 
 
 AnnidaL A Father that is a Merchant, has one Son that is a Scholar ; 
 another a Soldier ; and a third, a Merchant : Of thefe three, it is great 
 Odds, but he loves the Merchant beft ; becaufe he fees him Hke himfelf in 
 Life and Manners. And in this, his other Sons are to bear with him ;. 
 becaufe we naturally afFedt thofe Things, which moft refemble us. But if 
 he fhould not give them as good Allowance for their Diet, Apparel, and 
 other NecefTaries, as he provides for the Merchant, they might very juftly 
 complain of his Partiality. 
 
 Guazzo, O ! how hard is it for a Father, after fuch a partial Affedion is; 
 fettled in his Heart, to minifter Juftice indifferently. 
 
 AnnibaL The greater is the Wifdom of that Father, who preferring the 
 Merits of his Children before his own partial Tendecfiefs, makes his PalTion 
 fubmit to his Reafon, fhews no Difcrimination in his Behaviour towards 
 them all. I don't deny but the Father, by Virtue of his Authority, may,, 
 and ought to diftribute his Favours as he fees fit, to one more, to another 
 lefs, according to the Demeanour and Carriage of his Children: For, as by 
 gentle Ufage he encourages a Child of a toward Difpofitionj fo by fevt c: 
 Chaftifement, he brings one, that is refradory, to Coodnefs. Nay, farther; 
 
 i£ 
 
j>34 ^^^^ A R T of Con vEiisATioN. Part. III. 
 
 if be has a Child fo abfolutely pad all Grace, that there are no Hopes of 
 his Recovery, he may lawfully not only love him lefs than the reft, but caft 
 him quite out of his Favour. Thus did Arifiippus by a lew^d Son of his ; 
 and being reproached for it by one of his Friends, who defired him to con- 
 iider, that he was a Part of his own Flelh, and proceeded from his Loins ; 
 be anfvvered, '^hat Lice, and many other Superfluities come from a Marii 
 Body ; and yet^ as they are ill^ they muft be thrown away. 
 
 But thofe Fathers are greatly to beblamed, who by an unjuft Partiality, and 
 without any reafonable Confideration, ufe one Child as legitimate, and the 
 reft as Baftards. From whence it follows, that he who is leaft in Efteem, 
 not only fails in Affedtion towards his Father, but begins a fecret War with 
 his Brothers ; and thus the Father, whofe principal View fhould be, to 
 maintain Peace and Concord among his Children, (hall, by his imprudent 
 and unjuft Partiality, plant amongft them a Root of continual Difcord. 
 And therefore the Father ought to be well advifed, how he prefers one Child 
 before another in his Good-will, which he muft not ^o upon every trifling 
 Occafion. There are fomQ who will do /o, not for any Fault they find, 
 but merely for fome natural Imperfecflion ; and herein, in my Opinion, 
 they are juftly blameable, in puniftiing their innocent Child for their own 
 Mifdemeanours j who, at the fame Time they begat them, had upon them, 
 no doubt, fome Infirmity in Mind or Body. 
 
 Guazzo, I cannot bear with the Folly of fome Fathers, who make fome 
 one particular Child their Darling and Minion, without any peculiar good 
 Quality to recommend him ; and are not aftiamed to let every Body fee 
 their fond and foolifti Doting. 
 
 ■AnnibaL An Ape happened to have two young ones at a Litter ; one of 
 them {he loved, but the other (he had no Regard for ; but, on fome Occa- 
 fion, being forced to fly from her Den, {he took that {he loved J3eft in her 
 Arms, and tied the other to her Back. As {he was running'along, {he hap- 
 pened to ftumble againft fomething, by which file fell, and killed that which 
 {he hugged in her Arms; but the other, which was on her Back, had no 
 Harm at all. Thus we often fee, a Father does Penance for his fond and 
 doting Offence ; for, generally, thofe Children that are moft fondled, have 
 the worft Fortune. Nay, it often happens, that the Children i)f the right 
 Side, by the too great Indulgence of their Parents, prove Dolts, Fools, and 
 mere Simpletons ; whefi'eas, on the contrary, they who come in at the Back- 
 door, being bani{hcd from their Father's Houfe, and driven to' {hift for them- 
 felves, do, very often, by their own Diligence and Induftry;; advance them- 
 felves in the World, and get into a happier State than tl:>eir Fathers and 
 legitimate Brothers are in, and frequently afiift them in their DiftreiTes. 
 . .1 ', ' . .: /.:-,: :..._. ... . Guazzo. 
 
Part, III. 7^^ A R T o/* Con veRsation. z^^ 
 
 Guazzo. We may then boldly affirm, that the Injuftice of the Father, 
 occaiions a Difagreement between his Children and him, whatever may be 
 the EfFedl of that unequal Love v^hich I propofed. 
 
 A)2nibal. True: But as we made Mention of a Merchant, the Father of 
 Doctors and Scholars, it brings to my Mind another Occafion which breeds 
 Jars between a Father and his Child j namely, when the Father is inferior, 
 in his Calling, to his Son. As thus ; if the Father be an ignorant Man, 
 or a plain Country Fellow, and the Son rifes to great Attainments in Learn- 
 ing, or {bines at Court ; you will find a good deal of Difficulty in making 
 tbeie two agree j for the Father, according to his Nature, and his Calling, 
 has his Mind turned to low and grovelling Things, and either has no Notion 
 of, or efteems not, the eminent Degree of his Son. And altho' he fays no- 
 thing of it, yet he is not well pleafed in his Mind, to fee his Son maintain 
 a Port proper to his Station, and that he is fo fumptuousin his Diet and 
 Apparel j for he had rather he would convert his Income into Lands, Cat- 
 tle, or fome other Commodity. , 
 
 There are others, who are not quite fo foolifh, but know the Merit of 
 their Children, and what is convenient for the Station they are in ; yet, a6 
 they ^re inferior to them, they are fecretly grieved at it, and labpur all they 
 can to hinder their Preferment. 
 
 On the other Side, you fhall fee the Son, either becaufe he obferves his 
 Father does not value him as others do*, or that he fees him lead an ignoble 
 Life, which he will not be prevailed upon to relinquifli, withdraws his Affec- 
 tion from him, and would not willingly have him at any Time come in 
 his Sight, becaixfe he thinks that he difhonours him j and if he is not (o 
 wicked as to wifh his Death ; he is at leaft not ill pleafed, if, by fome Sick- 
 nefs or Infirmity, he is laid by in Ibme Corner of the Houfe. 
 
 Guazzo, To this Purpofe is the Story I heard the other Day, of a Wretch 
 fo miferable,. that he would never agree that his Son, aDod:orof Phyfic, 
 fhould keep a Servant to wait upon him •, fo that, when he went Abroad, 
 he was forced to retain a poor Man hard by, to follow him inflead of a 
 Servant. And orie Morning flaying for his Man at the Gate, to wait on 
 him to Mafs, and it being late, the Father, confcious of his own Miferable- 
 nefs, and feeing his Son fo hardly put to it, put on his Cloak, and faid to 
 him, Qo along to Mafs, and I will follow yx)u . fuppofing his Son was fuch 
 a Fool to accept his Offer, and to fhew himfelf Abroad in fuch a (hameful 
 Manner. 
 
 Annihal, I imagine he offered to wait upon his Son, rather becaufe he 
 would not give his poor Neighbour a Dinner, than for any Shame be had 
 of his own. 
 
 Numb. XI. H h Guazzo, 
 
236 l*he A R T o/* Conversation. Part. HI, 
 
 Guazzo. Since you have mentioned this Example, I {hould be glad to 
 know, in this Difference of Degree and Calling, who (hould have the Pre- 
 ference, the Father or Son ? 
 
 AnnibaL This Doubt has been already refolved by Taurus the Philofo- 
 pher ; who being vifited by a Roman Prefident, and by the Father of the 
 Prefident; and there happening to be but one Chair fet, while they were 
 bringing another, he delired the Father to fit down ; who anfwered, That 
 his Son ought to fit firft, becaufe he was Prefident. However, he ftill per- 
 fifted in defiring him to fit, and he would then fhew which of the two 
 ought to have the Preference. The Father being fet, and afterwards the 
 Son, he gave this Sentence, That m public Places and Affairs, the Father 
 being a private Perfon, ought to give Place to the Son, who is appointed in 
 OJice, and reprefents the Majejiy of his Prince or Common-wealth ; but other- 
 wife, in private Places, and in the Company of Friends, the public Authority 
 mufi give Place to the parental Jurisdidiion. 
 
 Guazzo. According to this Sentence, the Father of the Dodor whom^ 
 we juft now mentioned ihould, that Morning he was going to Alafs, have 
 made his Son follow him in his long Gown, fince he was in no Office, but 
 only a Dod;or ; which would have been a rare Sight, and have occafioned 
 a good deal of Laughter, tho' perhaps without Reafon. 
 
 AnnibaL If this deferves to be laughed at, tlie Example of Sempronius 
 Gracchus Conful of Rome, is worthy Admiration ; who, to preferve his 
 Dignity in Public, meeting his Father, ^ Fabius Maximus, the Prcconful, 
 on Horfe-back, ordered his Officers to go and command him to alight, which 
 he immediately did, and was pleafed that his Son knew fo well to maintaii> 
 the Majefly of the Roman Empire. 
 
 But to return to our Matter ; there is one Occafion yet unmentioned, of 
 the Difagreement between the Father and the Child j namely, when the 
 Father will never fufFer his Children to get out of their Infancy.. 
 
 Guazzo. What do you mean by that ? 
 
 A?inibal. Why, when either through the Authority aflfumed by old Age, 
 or the Ambition, Covetoufiiefs, or too fond a Conceit of his own Sufficiency, 
 the Father is fo defirous of keeping his paternal Jurifdidlion, that tho' his 
 Children are arrived at Mens Eftate, and are every way perfectly accom- 
 plifhed, yet he will not allow them either a competent Subfiftence, or more 
 Liberty than they had when they were Children. 
 
 Guazzo. I think they have juft Reafon to turn Malcontents, fince they 
 know they have attained to Manhood, and that every Body counts them 
 Men^ and yet are ufed by their Fathers like Children. And therefore 
 I can't much blame them, if, infleadof loving him, they complain of Death 
 for delaying the Execution of that Sentence, which, fo long before, was 
 
 pronounced 
 
Part. III. lie k K T of Conversation. 237 
 
 pronounced aainft him. To this purpofe, I know a Gentleman, who has 
 lived thefe forty Years under a very rich Father, who is fo miferable, that 
 he drives him to Defpair, and to fay often to his Companions, that he is 
 a Fool to live fo long, and that it is now high Time for him to go to ano- 
 ther World ; adding, that when his Eftate falls into his Hands, it will do 
 him no Service j becaufe, by the Courfe of Nature, he fliall be forced fooii 
 to leave it again. 
 
 Amibal. A certain Country Fellow ufed to fay, that he got by his La- 
 bour every Day, five Loaves of Bread. Being aflced how he difpofed of 
 them? anfwered. After this Manner; one I keep tomyfelf-j one I throw away \ 
 one I pay as a Debt-, and the other two I lend out. Being requefted to ex- 
 pound this Riddle, he faid, I take one for myfefy I throw away another in 
 giving it to my Step-mother -, Irejiore one to my Father, as Part of the Debt 
 I owe him 'y and two I lend to my Children. By this Example, more noble 
 than ruftic, Children (hould learn to be loving and grateful to their Pa- 
 rents, and Parents to be liberal to their Children ; and remember, that in 
 their Age and Neceffity, that which they have lent to their Children, (hall 
 be repaid them ; a Thing which, the Fathers we have been fpeaking of, 
 but little regard ; and a Man may well (ay, they are in their Dotage, are be- 
 come Children again,-^ and quite void of Judgment. 
 
 Guazzo. If all this muft be imputed to Age, I will not affirm that fuch 
 Men ought to live amongft the Calpians, who, when the Father arrives to 
 the Age of threefcore and ten, kill him out of the Way, and give his Body 
 to be devoured by Beafts. But I mull: fay, they ought to acknowledge their 
 Infufficiency and Want of Judgment, and refer the ordering their Houfe 
 and Manner of Living to their Children, who are better able to manage 
 fuch weighty Concerns. If Covetoufnefs be the Caufe of it, they ought 
 to confider, that this, in old Folks efpecially, is moft fcandalous. For there 
 is nothing more abfurd, or irrational, than for a Man to make great Provifion 
 for his Journey, when he is almoft at his Journey's End. And if they 
 have heaped up Wealth for themfelves, why, a little of it will ferve their 
 Turns ; but if they have laboured for their Children, it is meet they (hould 
 let them have it, fo foon as they have Difcretion to know how to ufe it. 
 If the Fault proceed from Ambition, the poor Creatures ought to imitate 
 the Example of Princes and Governors, who, when they fee their Children 
 capable of Government, willingly refign to them their Eftates, Realms; 
 and Empires ; of which we have many Examples. If they prefume too 
 much on their own fuperior Abilities, they (hould be told, that Children 
 now-adays are born wife. A-nd as Men live not io long in thefe Times, 
 as they did in former Ages, fo they grow to Perfed:ion much fooner now, 
 than heretofore. 
 
 H h 2 . Anniba^\ 
 
23S 7he ART 0/* Conversation. pARf. Ill 
 
 Annihal It is very hard for thefe old Folks to re^p any Profit from 
 thefe good Admonitions ; becaufe their Vices, by Length of Time, have 
 taken too deep Root in them, to be eafily plucked upj yet we muft not forbear 
 to advife the Father, if he tender the Happinefs and Advancement of 
 his Child, to allov^r him, with Difcretion, fomc Liberty in the Affairs of 
 the Family, fuffering him fometimes to invite, welcome, and treat his 
 Companions in ahandfome Manner, and to give Entertainment to Strangers; 
 and, as Occafion ferves, to make ufe of the Goods of the Houfe : But 
 above all Things, he muft both by Example and Admonition, keep the 
 the Door of his Heart fhut againft infatiable Covetoufnefs, which makes 
 Men wicked and unjuft, or at leaft, never fuffefs them to live a peaceable 
 Hour. But efpecially, the Father, who is a Gentleman, (hould bear in his 
 Mind the Example of that King, who- coming into his Son's Apartment, 
 and feeing many Pieces of Plate, which he had given him, faid to him, 
 / perceive thou bafi no princely Mind, Jince of Jo many Things which I 
 prefented thee, thou haft not yot made one Friend. So that the Father ought 
 to ftir up his Son to noble and generous Deeds; however with this 
 Reftriftion, that now and then, if his more important Affairs will permit 
 him, he play the good Hulband, and lee that Things are in dlie Order about 
 Home ; whereby he will be the better able to preferve and augment his 
 Eftate, and keep Things from running to Ruin; from hence will arife 
 three very beneficial Effeds. 
 
 The firft is, the Love of the Son, who feeing his Father, by little 
 and little, withdrawing himfelf from the Government of the Houfe with 
 a Viev/ to place him in his Room, receives thereby a mighty Satisfadion ; 
 thinks himfelf infinitely obliged to him, and not only honours him, but 
 wifhes him a long Life on Earth. 
 
 The Second is, the Benefit of the Son, who, by this Means, after his 
 Father's Death* will have no occafion to afk Counfel of his F/iendsand 
 Relations, nor put Himfelf in the Power of his Servants, for the ordering 
 of his Houfe, having, by the Goodnefs and ForfeKight of his Father, a fuffi- 
 <?ient Knowledge of all Things; fo that the Government of his Family 
 will neither be ftrange or troublefome to him, as it is to many when they 
 have loft their Father. 
 
 The Third is, the fvveet Reft and Contentme nt which the Father enjoys 
 ill his advanced Years; as well in that he find^ himfelf rid of all Incum- 
 brance and Vexation ; and be fides, fees his Son rule his Houfe, as he did 
 himfelf, in an orderly Manner. For my own Part, I count it the greateft 
 Felicity in the World, for a Man to have about him, a Number of goodly 
 Children, of excellent Endowments, and whom he may juftly call the 
 Light of his Eyes, and the Staff of his Age. And therefore I don't wonder 
 
 that 
 
Part. III. "The ART ^Z' Conversation. 23^ 
 
 that that prudent Lady Cornelia, when a Neighbour defired to fee her Chains 
 and Jewels, fhewed her learned and virtuous Children. And certainly it 
 muft be a greater Pleafure to the Father, to fee the Proof of his Child, his 
 prudent Management of Affairs, and the ordering his Family, than to do it 
 himfelf. Now when the Father (hall be arrived at the Haven of fuch 
 Happinefs and Confolation, methinks he may joyfully expedt the laft Hour 
 of his Life, and die very contentedly. 
 
 Guazzo. It is, no doubt, much better to make Room for their Children 
 of their own Accord, than to flay till they muft do it of Neceffity, and in 
 Spite of their Teeth. Thus Ptolemy gave the Kingdom of Mgypt to his 
 Son, faying, That a Realm ^doas not near fo honourable nor acceptable a Things 
 as to be the Father of a King ; and this very Thing, was that which, above 
 all others, contributed to raife Charles I. to immortal Glory. 
 
 Annibal. Altho-' it is written in Holy Scripture, G/w not Authority over 
 thee, neither to thy Son, neither to a Woman, nor to a Brother, nor a Friend, 
 and give not away thy Living to another while thou art alive, left thou after- 
 wards repent it-, yet there have been in Times paft, and are at this Day, 
 many wife Fathers, who part both with their Authority and Living to their 
 Children, yet incur no Inconvenience by it j but do it in fuch a Manner, 
 that they never bring themfelves into Subje<ilion to them, nor into fuch a 
 Caie, that they are not able to live without them. For, as the Inheritance 
 belongs of Right to the Child, when he fees the Father keep it all to him- 
 felf, he not only defires to obtain it, but feeks to recover it, as tho' it were 
 his Due. And when he is obliged to ftay for it till his Father is dead, he 
 thinkt it is given him by Death, and not by his Father, and therefore owes 
 him no Thanks* 
 
 Guazzo. All the Gccafions you have hitherto rehearfed, of the Difa- 
 greement between Father and Children, arife from the Fault of the Parent; 
 now it will be proper to let us know what thofe Occafions are, which pro- 
 ceed from the Fault of the Child. 
 
 Annibal When the Father (hall behave in fuch Sort, that none of thefe 
 Occa(ions we have been fpeaking of, have been given, I think the Child has 
 no Caufe to be at Variance with him ; and this Obfervation will be found 
 true, that the Son, for the mofi Fart, is like his Father-, and this likewife, 
 that the Daughter commonly follows the Steps of her Mother. But as there 
 are fome Children untoward enough, without any Imputation on the 
 Part of the Father, I think it is proper we (hould prefcribe fome Form of 
 Converfation he (hould obferve with his Father j fo that on his Side, no 
 Occa(ion of Difturbance or Difference may arife. 
 
 Guazzo. Tho' by the Difcourfe we have already had, I am partly in- 
 formed how the Fatjher ought to behave towards his Child 5 yet I fliould 
 
 be 
 
240 ^he A R T o/* ConVersaton. Part. III. 
 
 be glad if you will pleale to recapitulate the Heads or chief Points of what 
 belong to the Father; and then defcend to the Duties of the Child, as you 
 have now offered to do. 
 
 Anntbal. I will do fo \ and in the firft Place, I muft tell the Father, that 
 there is nothing in the World v/herein Care and Diligence is fo much re- 
 quired, as in the Nurture and Education of Children ; for on this princi- 
 pally depends the Support, or the Decay of Families : That he begin early 
 to furnifh their tender Minds with the Fear and Knowledge of God, with 
 Juftice, Truth, Virtue, and good Conditions, in fuch a Manner, that they 
 may learn to live, as if they were flill at the Point of Death : That he en- 
 deavour to keep them in Obedience, rather by kind Ufage, than by fevere 
 Difcipline ; and oblige them to do well, rather of their own Accord, than 
 by Compuliion; for it is unfeemly for one that is free, to live in Bondage; 
 neither is Fear a good Keeper of Virtue : That in teaching them, he rather 
 fondle, than terrify them ; for no Art or Difcipline makes any lafting Im- 
 preffion on the Mind, that is forced upon it : That how forward foever they 
 be, yet, that he ceafe not to encourage and excite them to go on ; for there 
 is no Horfe fo good, but he may want the Spur : That he fufter them not 
 to be idle, but enure them to Labour, whereby they will be the better able 
 to bear Toils and Fatigues; as M/'/o, who could carry a Bull, becaufe he 
 ufed to carry him when a Calf: That he never put himfelf in a Paffion 
 with his Children ; for a good Father ufes Prudence inftead of Anger, and 
 awards a fmall PuniOiment for a great Fault ; and yet is not fo foolifhly 
 pitiful, as wholly to pardon it ; knowing, that as by fparing the Rod, he 
 may feem the Child's Enemy ; fo by wearing it too much, he may break 
 his Spirit, and make him dull and defperate : That he provide good Maf- 
 t€rs and Governors for them, who fhould conftaotly attend them; for young 
 Children muft be propped up hke young Trees, leaft the Tempeft of Vices 
 {hould either break them, or bend them crooked: That he by no Means 
 fuffer them to keep Company with Servants, or the vulgar Sort of People, 
 of whom they will learn fuch corrupt Language, and bad Manners, as they 
 will "never after get rid of: That he carefully obferve in their Childhood, 
 what Kind of Life their Inclinations lead them to, in order to fix them the 
 better in it ; for a bad Beginning has generally an unlucky End : That he 
 inftru6t them how to govern themfelves with the Bridle and the Spur ; that 
 is, with Shame in difhoneft Things, and a Defire of Glory by the Means 
 of Virtue : That, without juft Occafion, he ufe no Partiality among his 
 Children, unlefs he has a Mind to fetthem together by the Ears: That in 
 all his Actions he behave with Gravity and Modefty, and by doing well 
 himfelf, give a good Example to his Children, and remember how fhame- 
 ful a Thing it is, that he, who ought to be a Pattern of Virtue to others, 
 
 is 
 
Part. III. ^he A K T of Conversation. 241 
 
 is himfelf polluted with Vice : That in his old Age, when his Sons are 
 Men grown, he do not, through Covetoufnefs, withhold from them a rea- 
 fonable Subfiftence, but fo deal with them, that they may fancy they enjoy 
 their Patrimony no lefs in his Life-time, than they exped: to enjoy it after 
 his Death ; otherwife, inftead of honouring him, they will wi(h him in his 
 Grave : Finally, that he be fo watchful for the Good of his Children, that 
 at his Death, he feel no Burden upon his Confcience, for having negleded 
 any Thing on their Behalf; pcrfwading himfelf, that among aH: the Abufes 
 of the World (which are thus recited by an excellent Author; A wije Man 
 without Works ; an old Man without Religion ; a young Man without Obedi- 
 ence ; a rich Man without Charity ; a Woman without Modejiy ; a Mafter 
 without Virtue \ a Chrijlian contentious \ a poor Man proud i a King iinjuji) 
 there is none worfe than a negligent Father. And therefore being moved 
 by Nature, excited by Confcience, and bound in Honour and Juftice, to 
 beftow his Care upon his Children, let him be fure not to lay aiide that^" 
 Care, but imitate the Example of good ^;z^^i; His Son Ak^nius was his^ 
 mly Care. 
 
 Guazzo, Let me intreat you now, for your greater Eafe, to difcufs, in a 
 few Words, the Duty of a Child. 
 
 Annibal If a Child did but duly weigh and confider, the great, the ex- 
 treme Love of the Father to him, there would be no need to prefcribc 
 a Form of Converfition; for that Confideration would keep him in his 
 Duty, and oblige him to conform himfelf to the Will of his Father in all 
 Things. I could bring many Examples of affedionate Fathers, who, for 
 fome Misfortune that has befel their Children, have (hewn their exceffive 
 Love, either by a voluntary Death, or fome other dolorous EfFecft. But 
 I (hall here only mention the Grief of King David^ who, at the Death of 
 his Son Abfalonjj was fo vanquifhed by his Affedions (which, in all other 
 Refpeds, he ufed to mafter) that, pouring out his Sorrow with a Flood of 
 Tears, he at laft broke out into that grievous Lamentation, O my Son Ab(a- 
 lom, my Son^ my Son ! would God I had died for thee ! Thus afflidted was- 
 he for the Death of his Son, notwithftanding he had before flain his Bro- 
 ther Amnon^ and had been guilty of a thoufand Outrages againft himfelf ^ 
 and laftly, had confpired to deprive him of his Crown and Kingdom. 
 
 But inafmuch as Children have no fuch Regard to the tender Love of 
 their Parents, as they ought to have, I will, lince you defire it, give thefe 
 brief Diredions, viz. That they ought to know, that the firft Law of 
 Nature, is to honour their Father and Mother ; and that the Spartans ufed 
 to reverence their Elders jjo the End, that by habituating themfelves to ref- 
 pedt thofe with whom tney had nothing to do, they might have their Pa- 
 rents in greater Honour anA Veneration. If Heathens obferved this Law 
 
 lb 
 
242 . • '^he ART 0/ Conversation. Part. III. 
 
 fo inviolably, much more is it incumbent on Chriftians to keep it, who 
 have received it from the Mouth of God himfelf, who gives his Bleffing, 
 and promifes the Reward of long Life to thofe that honour their Father 
 and Mother ; that no Child fliould be fo abfolutely void of Grace, as to for- 
 get, among an infinite Number of others, thefe three Benefits which he 
 receives froai ' Ins Father j namely, his Being, his Nourifliment, and his 
 Education j for every one of thefe is fufficient to perfwade him, that, next 
 unto God, there is nothing to be honoured fo much as the Father and Mo- 
 ther. If t?he Father is crabbed and churlilh to them, let the many Benefits 
 they receive from him, ball^nce that Cruelty, and continue them in their 
 Duty, by the Example of the young Man, who, when one reproacded 
 him with the bad Chara(5ter his Father gave of him, anfwered, I'bat he 
 would not do it^ unlejs he had Caufe. Let them be careful not to moleft 
 their Parents in any Manner, or contend with them, but rather overcome 
 them with Patience ; for they may be allured they will never find a furer 
 Friend than their Father; and they (hould always remember, that he who 
 ftubbornly oppofes his Father, provokes the Wrath of God againft him ; 
 io that he will neither pafs his Life quietly, nor will his End be honourable. 
 Let them fo behave themfelves, that their Father have ix) Reafon to curfe 
 them, as Mdipus did his Children ; for it it is a certain Truttf, that God 
 hears the Prayers of Parents again ft their Children. Let them not imagine, 
 that by any Ac3:ions or Services they are capable of performing, they can 
 make a fufficient Recompence for their Father's Goodnefs towards them; 
 neither need they fear they (hall be thought Flatterers, for any Praife they 
 can give them, or for any Kindnefs they can fhew them ; for when they 
 have done their Duty in the exadeft Manner poffible, /yet will they fall 
 fhort of what they fliould do. Laftly, let them ftand faft by their Parents 
 in all their Troubles and Adverfities ; and affure themfelves, that they who 
 abandon their Parents, fliall be forfaken of God; which is the greateft Mi- 
 iery that can befal them. 
 
 Guazzo. From your pious Admonitions, a Man may conclude, that the 
 wife Socrates was not in the Wrong ; who being aflied. Why he made no 
 Law again Murderers of Parents ? anfwered, l^hat he thought no Man could 
 be fo abandojied to Wickednefs^ as ever to commit fuch monjlrous Impiety. 
 Have you any more to add, touching the Converfation between Father and 
 Son ? 
 
 AnnibaL Nothing, but that he fhall have the fame Meafure made him by 
 his Children, as he ihali mete to his Father. Like that Father, who was 
 driven out of his own Houfe by his Son, and f(m:ed to take up his Lodg- 
 ing in the Hofpital-houfe ; one Day feeing hjs Son pafs by the Door, 
 begged of him for Charity's Sake;, at leaft, to fend him a Pair of Sheets, 
 
 to 
 
Part. III. ^he A R T ^ Conversatio!^. 243 
 
 to lie in. The Son, moved with his Father's Requeft, no fooner came 
 Home, but he ordered one of his Sons to carry a Pair of Sheets to his 
 Grandfather at the Hofpital j but the Child delivered but one of them.; 
 which his Father blaming him for at his Return, he anfwered, / will keep 
 the other for you, when in your old Age you jhallgo to the Hofpital, as mv 
 Grandfather is jjow forced to do. Whence wc may learn, that our Children 
 will deal with Us, as we deal with our Parents. And this (Imll ferve as a 
 Conclufion to ouf Difcourfe upon this Kind of Converfation. 
 
 Guazzo. Your Difcourfe will be more perfed:, if you will make fome 
 particular Mention of Daughters ; fince the Father mull behave differently 
 to them, from what he does to his Sons. 
 
 Annibal. I am afraid I cannot fatisfy you in this Point ; becaufe at this 
 Time, the Manner of bringing them up, is fo different, I won't fay of one 
 Country from another, but of the fame Country, and of the fame City, 
 that a Man can give no certain determinate Rule about it : For fome Fa^ 
 thers will not fuffsr their Daughters to fet one Foot out of Doors above 
 once or twice in a Year, at fome folertin Feftivals. Some will give them 
 the Liberty, not only to keep Company with their Acquaintance and Kinf^ 
 folks at Home at their own Houfeo, but alfo to vilit their Friends abroad, 
 and be prelent at Banquets and friendly Entertainments. Some will have 
 them taught to write and read, and to be inftrudled in Poetry, Mufic, and 
 Painting : Others will only have them to know how to handle the Diftaff, 
 and govern the Hoiife. Do you imagine then it is poffible to fet down one 
 Law, which fhall comprehend all thefe Dlverfities ? 
 
 Gtcazzo, I remember I have read of a very eminent Painter, who, being 
 to draw the lingular Beauties of Helkn, affembled together a Company of 
 the faireft Women he could get ; and taking from every one the Part in 
 which (he chiefly excelled, out of all thofe Beauties he formed his Hellen; 
 fo methinks, I would have you, out of thofe leveral Falhions you have re* 
 hearfed, to draw, with the Pencil of your Judgment, thofe Parts out of 
 every one of their Perfons, which pleale you beft, and of them to compole 
 the Form and Manner of a perfed: Virgin. 
 
 Annibal I had rather you would perfwade me to fly, than follow the 
 Example of the Painter; becaufe, as he drew Hellen, I think I lliould do 
 better to delineate a Lucretia or a Firginea. 
 
 Guazzo. You have now taken me at an Advantage; but I defire yoa 
 to anfwer me, according to the limple Meaning of my Words. 
 
 Annibal. And if I do fo, I mull: not imitate the Painter ; becaufe his 
 Painting tended only to*one End ; but it is not fo with Fathers in bringing 
 up their Daughters; and yet perhaps all thofe Diverlities, if well under- 
 flood, are commendable. 
 
 . I i Guazzo* 
 
244 ^he A R T of Conversai^.ion. Part. III. 
 
 Guazzo. I don't fee how thofe Extremities are to be commended : For 
 not to fuffer a Maid to go Abroad above once or twice in a Year, and to 
 keep her inclofed like a lacred Relique, is the Way to make her fooUQi, fear- 
 ful, and out of Countenance in Company, and more eafily to be entrapped 
 in a Snare : For, not being accuftomed to kt the Sun, no fooner does (he 
 fet Foot out of the Houfe, but her Eyes are dazled with the leaft Beam of 
 it, and down fhe tumbles backward. Now the other, who goes Abroad 
 every Day with her Mother, and frequents Feafts and Entertainments, 
 melts away like Wax in the Fire ; and driving away by little and little, the 
 maidenly Modefty cut of her Looks and Geftures, in their ftead there ap- 
 pears a licentious and wailton Behaviour j fo that fhe is taken rather for 
 a Mother than a Maid. And if there happen no worfe Confequence, the 
 Mother ought, at leaft, to affure herfelf of thisj that as fome Perfons, preffed 
 by Poverty and Neceffity, bring into the public Market the moveable Goods 
 of their Houfe ; fo the Mother, by bringing her Daughter too frequently 
 Abroad into public Places, makes her thereby the lefs valued, and worle 
 beftowed, than otherwife llie might be. I fay nothing of thofe who are 
 taught in their Chambers to read, fing, and make Verfes, and are not per- 
 mitted to come down into the Kitchen : I will leave that Charge to the 
 poor Hulband, whofe Houfe, and, not unfrequeutly, his Honour, goes to 
 Wreck J and all this proceeds from having fo learned a Wife. And if you 
 caft your Eyes upon thofe, who can do nothing but fpin and few, you will 
 fee in their Attire, their Talk, and Behaviour, the very Figure of a Country 
 Milk-maid, who will appear with as good a Grace amongft other Women, 
 as a Satire would amongft the Nymphs. And therefore I fhould think you 
 will do well, if from each of them you would feledl her moft agreeable 
 Accomplifhments, and of them all to make a perfed: Model, acccording to 
 your own Fancy. 
 
 Annibal. I will do it in few Words ; and I anfwer, that all thofe different 
 Qualities are commendable, when they tend to a commendable End. Such 
 then as are difcreet Fathers, and would be fuccefsful in the Difpofal of their 
 Daughters, ought, in the firft Place, duly to confider their Degree, and Dif- 
 pofitions, and then difpofe of them accordingly. And if they think to de- 
 vote them to Religion, the Mother, who ought to have the Charge of them, 
 muft endeavour to wean them from all worldly Vanities, and to inculcate 
 fuch a Sincerity of Thoughts, and Purity of Life, as that the Vow they 
 (hall make, which is above the Power of human Nature, and contrary to 
 the Liberty allowed to Mankind, may not be fo broken as we daily fee it is j 
 and that that State of Life may not be polluted with Whoredom and other 
 . l^ilthinefs, as it was by Rhea^ih^ Roman Veftal Virgin, and by many other 
 Romijh Votaries lince her Time. If they mean to beftow them in Marriage, 
 
 the 
 
Part. III. He. A RTo/* Conversation. 24- 
 
 Father mufl: confider of what Calling, and of what Country, his Son-in- 
 Law is likely to be, and fo to frame his Daughter accordingly. As thus; 
 if he purpofe to marry her into a Country where the Wives are obliged to 
 a ftridl Life, and are mued up by their Hufbands like- Hawks, for fear left 
 they (hould fly at fome forbidden Prey j in fuch Cafe it behoves the Father 
 ^ to abridge her of Liberty, to keep her within Doors, and to accurtom her 
 to fuch a hard and folitary Life, that it may feem lefs flrange and grievous 
 to her, when (he {hall be confined to it. On the contrary, if (he is to bs 
 married into a Country of more Freedom, fuch as Piedfnonty or Montferrat, 
 the Father muft a little flacken the Bridle- Hand, and give her more Liberty, 
 that (he may be the more fit for that Life, which the Wives there lead, and 
 not be taken for a Fool, or an ungain Creature. 
 
 Guazzo. The Father has not always his Son-in-Law at his Elbow. Mar- 
 riages (it is faid) are made in Heaven, and are guided by Deftiny ; fo that 
 the Father may be ten Years in contriving a Thing, which, in a Moment, 
 he may be obliged to undo again. 
 
 Annibal. You have prevented me ; for I defigned to have faid the fame 
 Thing : And therefore I think, that as the Father is at no Certainty with 
 Refped: to the Marriage of his Daughter, he ought, in this double Situation, 
 to carry a heavy, rather than a light Hand, upon the Bridle : For it is much 
 more eafy to let loofe the Reins afterwards, than to take them up, when they 
 are once laid on the Neck. 
 
 Guazzo. Since you are fallen upon this Point, the Reftraint of Liberty, 
 I cannot forbear fpeaking of an Abufe in this City, where a Man (hall fee 
 nothing all Day long, but Women in the Streets, going from Houfe to 
 Houfe, vifiting fome out of mere Complaifance ; and others, making a Re- 
 turn for a Vifit before paid them, and without any other Occafion : Not 
 on Account of any Marriages, or the Death of fome Friend ; but, as 
 I have been informed, if fome Female has had a Fit of an Ague, or has 
 kept her Chamber a Day or two, all the Women in Town run thither in 
 a Row, as it were in Proceflion. 
 
 Annibal, Thefe Vifitations fo frequently happen, and are fo many, that 
 the Women fpend fix Days of the Week in them; infomuch that you 
 fhall hear fome of them complain, that they have fcarce Lcifure on the 
 Saturday, to waih their Face. But one Thing I will venture to fay, that 
 they are not only excu fable, but dcferve Praiib, if they make their Vifits 
 in Charity, and not with a Defign to fliew their Finery, and jaunt about 
 from Houfe to Houfe, to broach Scandal and falfe Reports againft their 
 Neighbours. It , is certainly true, that thof^ Ladies of Mantua, who refide 
 in this City, laugh at, or at lead, are furprized with this unaccountable 
 Fafhion j yet, as they don't care to be put of the Mode, they run i/ito the 
 
 I i 2 fame 
 
 J 
 
246 ^he ART of Co^^vfi rs at 10 ^J. Part. III. 
 
 fame Folly, and trot up and down, conforming themfelves to the Ufage of 
 our Countrywomen. 
 
 Giiazzo. If that Cuftom were to be allowed, it would be of univerfal 
 Ufe, to introduce another j namely, that while the Wives are goffiping 
 abroad, the Hufbands ihould keep at Home, to flitch and fpin, and to 
 take Care of other Things about the Houle, in their Abfence. 
 
 Annibal, Let the Wives walk Abroad and take their Pleafure, and we 
 will go Home to their Daughters, whom it is necciTary to inftrutft in Things 
 proper to gain the Favour of their Miftrefs, if the Father intends to place 
 them at Court in the Service of fome Princefs. For which Purpofe they 
 ttiuft be taught to read, to write, to difcourfe, to fing, to play on Inftru- 
 ments, to dance, and to be in every Refpe(ft accompli(hed Courtiers 5 as that 
 Venetian Lady was, who had this Encomium given her, that flie knew the 
 Ufe of a Book better than a Wheel j a Pen, than of a Spindle 5 inditing, 
 than of Sewing ; Things which at this Day, few Women are acquainted 
 with, but were very common in former Times -, for I am certain I have 
 feen a Catalogue of more than a thoiifand, who have been excellently fkiiled 
 in Divinity, Philofophy, PhyfiC, Mufic, Painting, and .in all the liberal 
 Sciences. 
 
 Guazzo. When I was at Paris^ I faw about the French Queen, certain 
 mean Gentlewomen, who were iji iuch Credit, only on Account of fome 
 one of thofe Excellencies you have mentioned, that they are fince married 
 to the chief Gentlemen in France, without a P.enny given them in Dowry 
 by their Fathers ; but a private Gentleman has no need of Singing and 
 Dancing in his Houfe. 
 
 Annibal. You fay well j and therefore if the Father has no Profpedt of 
 bellowing his Daughter on fome Man in a high Station, he ought rather 
 to pradife her in fpinning on the Wheel, than in playing on Inflruments. 
 
 Guazzo. But what think you of teaching the Daughters, not only of 
 Gentlemen, but Tradefmen and Mechanics, to write and read? 
 
 Annibal. Since thefc Things are, at leaft, commodi6us, if not abfolutely 
 ntceffary, I do not difapprove them, fo that they be well employed. 
 
 Guazzt). I (hould be of your Mind, if the Women of It^ly pradliied 
 the Law, and frequented the Courts of Judicature, in order to be acquainted 
 with the Nature of Pleadings ; or, if in Merchandize, they kept the Books 
 of Accompts, as divers Women in France do : But in teaching our Women 
 to Write and read, we do but give ^them an Opportunity of turning over the 
 hundred Novels of t^occace\ and to write amorous and loofe Letters. 
 
 Annibal. We likewife give them an Opportunity of reading the Lives 
 of the Saints ; to keep the Accoants of the Houfe ; and to write their 
 Minds to their abfent Hulbands, ^4thout difcloiing tl:ieir Secrets to a Clerk. 
 
 Befides, 
 
Part. Illr 'T'he ART <?/* Conversation. 24^^ 
 
 Befides, you may affure yourfelf, that fuch Women as cannot write, nor 
 make Love by Letters, will do it, if fo difpofed, by Words ; and if their 
 Tongues fliould fail them, they would make dumb Signs. 
 
 But to bring this Matter, with Refpe<ft to Daughters, to a Conclufion; 
 I fay, that in fuch a Diverfity of Methods as are now ufedin their Education, 
 I can give no better Advice than this ; that the Fathers beftow all their 
 Study and Induftry in bringing them up chad, as well in Body, as in Mind 5 
 for a Man does not fo much regard the Perfection of the firft, as the Purity 
 of the other. And therefore it is neceffary to furnifli their Minds with pi- 
 ous Thoughts; that from their native Purity, there may fhine outwardly 
 in their Face and Features, the bright Beams of Modefty. And as Beauty 
 is a frail and dangerous Thing, fuch as are poffelled of it, have fo much the 
 more need of that Virtue, to preferve it unblemifhed j for Beauty, in an 
 unchaft Woman, ferves to no other Purpofe, than a Gold Ring in a Swine's 
 Snout ; and, in fhort, they ftiould underftand the Force of that Saying of 
 the Poet, A vicious Woman mufi not br^g of Beauty, 
 
 Guazzo. Before you pafs to the Converfation between Brothers, I would 
 gladly have you ihew the Difference in Converfation to be obferved between 
 Sons and Daughters. 
 
 Annibal. I know not whether, in the Courfe of your Reading, you have 
 met with that Paflage, wh^re Cicero gives a Rub upon his Daughter and his 
 Son-in-Law, both at once. 
 
 GimzzB. I don't remember I have read it ; but if I have, it has flipt my 
 Memory. 
 
 Annibal His Son-in-Law was of fuch an effeminate Delicacy, that in 
 his Gait, he ufed a flow and mincing Pace, like that of a Woman ; on the 
 other Side, his Daughter trod boldly like a Man 5 which her Father taking 
 Notice of, faid to her jocofely, JFalk as your Hiijhand does-, which is to be 
 undertlood, not only of Walking, but of every Thing elfe, whereiftUt is in- 
 decent for a Woman to imitate a Mjm, or a Man> a Woman. And there- 
 fore a Maid ought to frame her Behaviour in fuch Sort, as to have princi- 
 pally in View, as well internally as externally, that Virgin Modefty, which 
 is peculiar to Maids, For it is a monftrous and vicious Thing, to fee a 
 young Girl ufe fuch Liberty and Boldnefs in her Geftures, Looks, and Talk, 
 as is proper only to Men. And therefore, let Maids, in all their Behaviour, 
 iearn to exprefs that Modefty, which is fo becoming their Stations ; and 
 aftiire themfelves, that tho' they are furnifbed with all other Beauties, Gra- 
 ces, and Virtues in the World, yet if that bright Sun does not ftiinein them, 
 all the others, as Stars "borrowing Light from that, will be quite invilible. 
 And as Goldfmiths fometimes -cover their Gold and Jewels with a Glafs, to 
 make them fhew the better ; fo a Maid, undet the Veil ef M^3dcfty, ought 
 
 to 
 
248 ^he A R T ^Conversation. Part. III. 
 
 to inclofe all her other Perfeftions, and fo increafe the Brightnefs of them, 
 and the more forcibly draw the Eyes and Hearts of others, to love and 
 admire her. On the other Side, it is the moft odious Sight in the World, 
 to fee Sons, who by their effeminate Geftures and Behaviour, make it a 
 Doubt, Vv^hether they are Males or Females. Which makes me return to 
 fay, that the Father has a wrong Notion, who, with too great Rigour, ren- 
 ders his Son as fearful as a Harej io that when becomes before his Betters, 
 he can find no Tongue in his Mouth, or elfe fpeaks and anfwers fo fooliihly, 
 that he makes himfelf laughed at ; for which Reafon he would not wil- 
 lingly come into Company, but hide himfelf, and, as the Poet fays, Like 
 a hunted Deer^ he firowds himfelf in Thickets. 
 
 Guazzo. In my Judgment, the French^ in that Point, ufe great Difcre- 
 tion J for they, in the Infancy of their Children, begin to embolden them 
 before their Superiors, and make them talk with them ; whereby they get 
 themfelves a commendable AfTu ranee, and a Refolution in their Behaviour j 
 neither are they any more abafhed at the Prefence of the King himfelf, 
 than of their Equals. 
 
 Annibal. This Kind of Boldnefs is not to be found in many Italians \ 
 for I have known among them many excellent and worthy Men, who, 
 ■when they have come before Princes, have been fo aftoniihed and con- 
 founded, that their Colour has changed, the Sweat run down their Faces, 
 their Voices broken, their Bodies trembled, and their Words uttered fo 
 fooliflily, that they have manifeftly difcovered the Trouble they were in. 
 And tho' wife Men like them not the lefs, but rather take it as a Proof of 
 their good Nature, and therefore have the greater Affedlion for them ; yet 
 it often happens, that fuch Perturbations are a great Hindrance to a Man, 
 and are ridiculed, as unbecoming his Character. And from hence it ap- 
 pears, what vaft Injury Fathers, Mothers, and Nurfes do young Children, 
 when, in Sport, they frighten them with Bugbears, and fuch Stuff; whereas 
 they not only offend God, but make their Children timorous and cowardly. 
 We fhould rather ufe Means to make our Children bold, and ufe them at 
 £rft, to fet at Defiance fuch Things as ufually breed fuch Fearfulnefs in 
 them ; otherwife the Proverb will be verified in them, T^hat the Wolf is 
 cruel to the gentle Dog. And therefore we (hould make them imitate the 
 Fox, which at the Sight of the Lion, was ready to die with Fear ; but 
 upon feeing him again, his Fear began to abate j and at lafl he came be- 
 fore him very boldly. Therefore we will conclude, that Boldnefs is requi- 
 ^te in all Things 3 and that nothing is well done, which is executed with 
 Fear and Doubt. 
 
 Guazzo. If there ever was a Time to affume Courage, and an Auda- 
 city, no Doubt but it is now ^ fince this deep Humility and Modefly of 
 
 Beha- 
 
Part. III. i:lje A. R T of Conversation. 249 
 
 Behaviour, is thought fitter for ecclefiaftical Men, than for Courtiers ; and 
 though it may be acceptable to thofc v^^ith whom it is ufed ^ yet, as you 
 fay, it will prove prejudicial to thofe who (hall ufe it : Whereas, on the 
 contrary, he that is bold in Company (if it be with Difcretion) is more 
 efteemed, and finds Admiffion in every Place ; fo that neither the Precepts 
 . of Cato, nor the Dodrines of the Philofophers, ftand us in more Stead, in 
 thefe Times, than as you fay. 
 
 Annibal I will not affirm they are to be defpifed j but I alTert, that in 
 thofe Things which relate to Manners and Behaviour, (fo long as they are 
 not repugnant to Honefty) we ought to model ourlelves according to the 
 Cuftoms of the Country, and Times we live in ; fo that he may be able to 
 make fuch an Anfwer to the Obfervers of Antiquity, as was made to Folt- 
 tian-, who meeting a Friend of his going a great Pace in the Street, caught 
 hold of his Cloak, and advifed him to walk more foftly ; becaufe Arijiotk 
 fays, A flow Face is a Sign of Gravity, His Friend thereupon flopping, 
 and looking earneftly in his Face, anfwered, I wonder at you -, /f Ariftotle 
 had had but half the Bufmefi that I have, he would have run inflead of 
 walkings and not to have dif patched the third Part of it. 
 
 To conclude then, we will fay, that fince neither the Men ought to be 
 Sardanapulufds, nor Women Amazons, the Charge upon the Father is, to 
 fee that by ail Means, there be a Difference in the Converfation between 
 the Son and the Daughter ; which fhould confifl in the Audacity of the 
 one, and Modefly of the other. 
 
 Guazzo. I think it would not be amifs, if you fhould prefcribe a Form 
 of Converfation for Widows. 
 
 Annibal, If we fhould bring Widows into Company, how will you call 
 them Widows ? Yet we will propofe to them either the Converfation of 
 a fecond Hufband, or elfe a folitary Life proper for Perfons in their Condi- 
 tion. And fince we mufl fay fomething touching this Matter, let it fuf- 
 fice to fhew, that the State of Widowhood is, of all others, the mofl un- 
 fortunate: For, not only thofe that live licentioufly, but even the wifefl 
 and honeftefl of them, ferve as a Mark for ill Tongues to fhoot at ; and 
 it feems, the more they cover their Faces and Eyes with their Mafques, the 
 more bufily Men labour to difcover in them fome Faults. And therefore 
 if they will live exempt from fuch Enquiries, they mufl be very cautious 
 (the younger efpecially) that they give not the leafl Sufplcion of Vanity, 
 cither in their Talk, Looks, Apparel, or Behaviour j and if they are not 
 compelled on fome neceffary Occafioii, they ought not to come into any 
 Company, but to keep themfelves honefl both in Word and Deed. Bat 
 above all Things, they fhould avoid Idlenefs and Eale, and apply them- 
 felves continually to fome commendable Exercife j remembring this laying, 
 
 ^''''-'^That 
 
2p ^fbe A R T ^ Conversation. Part. III. 
 
 That a Widow living in Voluptuoiifnefi, is dead-, and fetting before them the 
 Example of the renowned Widow Judith^ who, tho' {he had the Induce* 
 ment of an opulent Fortune, Youth, and fingular Beauty, to marry again ; 
 yet fhe was content to prefer Widowhood before Wedlock; her woollen 
 Garments before gorgeous Apparel ; Abftinence before Gluttony ; Watch- 
 ing before Sleeping; Praying before Idlenefs; and, armed with thefe Wea- 
 pons, (he cut off the Head of Holofernes, that i$, the Devil. 
 
 Guazzo. I now exped, according to the Order of your Divifion, that 
 you will fpeak.of the Converfation between Brothers. 
 
 AnnibaL You will then defire me to fpeak of that exprefsly, which is 
 necefllirily implied in that which I have already faid. For if the Father 
 ufe fuch Care in the Education of his Children ; and the Children fuch 
 Diligence in following the Inftrudions of the Father, as we have advifed 
 them to do, it is impoffible but the Brothers {hould live in Unity and Amity, 
 and govern themfelves equitably with one Mind and one Confent; and 
 therefore we have no Need to fay much about it. 
 
 Guazzo. If you confider the feldom Agreement, and the frequent Quar- 
 rels among Brothers, you will not want Matter to fpeak of, if you want no 
 Time to (peak in. 
 
 AnnibaL As it is the Phyfician's greateft Trouble to find out the Caufe 
 of the Difeafe, which being once found, he has foon a Medicine to cure it ; 
 fo, according to our Cuftom, we muft firft have Recourfe to the Occafion 
 that breeds this Difcord among Brothers ; which being once known, we 
 fhall quickly find a Remedy for it. 
 
 Guazzo. It is neceffary we fhould fearch into the Grounds of it, becaufe 
 its Effedls are fo horrible and furprizing. For, in my Apprehenfion, the 
 Rage between Savage Beafts is not fo fierce, as the Hate and Rancour be- 
 tween Brothers living at Variance. 
 
 AnnibaL For Proof of your Opinion, it is faid, that the Animofity be- 
 tween Eteocles and Polynices was fo great, that their Bodies being burnt 
 together, the Flames were (ctn miraculoufly to ieperate one from the other ; 
 fhewing plainly, that it was not in the Power of Death to reconcile their 
 inveterate Enmity. 
 
 Guazzo. When I was in France^ I knew two Brothers, Italians^ Men 
 of Honour and Courage, and both Officers in the Army, and in the King's 
 Pay. Thefe Gentlemen, on a very trifling Occafion, quarrelled to fuch 
 a Degree, that they not only parted their Lodging, which always ufed to be 
 the fame for upwards of ten Years Hfefore, but forbore {peaking to, or faint- 
 ing one another ; nay, their Hatred wrankled fo defperately in their Hearts^ 
 that if any Perfon endeavoured to mediate a Reconciliation betwixt them, 
 by treating fometimes with the one, and fometimes with the other, he would 
 
 get 
 
Part. III. *r^^ ART o/" Con versation. 251 
 
 get nothing by it, but their Ill-will. At the lame Time, Count Hercules 
 ^frozza^ AmbafTador of Mantua, had a Houfe at Paris, where, to main- 
 tain his Dignity, as well as to give a Difplay of his own Generofity, he gave 
 Entertainment to Gentlemen of all Countries, but was chiefly vifited by 
 the Italians, thofe efpecially who had Ports in the Army ; of whom one 
 might fometimes fee at his Table to the Number of half a Score, fo that 
 he looked like their Captain. Thither often reforted the one, or the other 
 of- thefe Brothers; and Eafter-day happening to be near at Hand, the Count 
 imagined, that in thofe Days of Penitence, he fliould be able to bring them 
 to a Confeflion of their .Fault, to be reconciled to each other, and to live in 
 brotherly Love one with. another. In order to which, he firft began to try 
 the Temper of the younger Brother, and to convince him, that he ought 
 to fubmit himfelf to his elder Brother, but found his Heart fo hardened, 
 that he could make no Manner of Impreffion upon it. *^fterwards he ad- 
 dreffed himfelf to the; other, and endeavoured by circumlocutory Difcourfes, 
 to make him uwderftand, that it was his Part, as he was the elder Brother, 
 and therefore Mafter of more Difcretion, to give Way to the Humour of his 
 Brother. This he interpreted in fo wrong a Senfe, that he faid to the 
 Count, That he.underftood, by half a Word, his whole Meaning, and 
 that he was content to forbear his Houfe, to the End, that thofe whowere 
 fo much in his Favour, might have free Accefs to it. In fliort, all his At- 
 tempts were in vain, as much as if he had made fo many AfTaults againfl 
 an impregnable Fortrefs ; and the heft Terms he could bring him to were, 
 that in Refped to him, he would be reconciled with his Brother; but he 
 would afterwards kill him if he could. But in this he mifled his Aim ; 
 for within a few Days after, in that ill Mind, he was llain at the Battle of 
 St. ^lintin. 
 
 AnnibaL He thought, I fuppofe, he fhould do the Count a fingular Fa- 
 vour, in deferring the Death ot his Brother fo long. And indeed, it is a 
 defperate Undertaking, to go about to quench the Fire of Difcord, when 
 it is once kindled in the Hearts of two Brothers ; which very much puzzles 
 me, when I think how this (hould be, as it is fo contrary to all Reafon. 
 ^ .Guazzo. Now, in my Opinion, it is very reconcileable to Reafon, that 
 a Man (hould be mod fenfible of an Injury from him, who, of all Men, 
 ought to give him the leaft Trouble. 
 
 Annibal. And I think a Man ought to be the left offended with him, 
 who has the mod Room to make bold with him. 
 
 Guazzo. Don't you know, that the ftrongeft Love, turns into the moft 
 inveterate Hatred ? 
 
 . ■ Annibal. Don't you know, that where there is great Love, there alio 
 ought to be great Patience ? 
 
 K k Guazzo, 
 
225 ^^ ART of Conversation. Part. UI^ 
 
 Guazzo. And yet Experience tells you, that the contrary to this is true. 
 
 Anuibal Brothers, indeed, are often at Variance, becaufc they never did 
 perfe(Stly agree: But fuch Brothers, v^ho, from their Infancy, have lived 
 together in Love, will put up any Injury or Difplcafure, rather than quar- 
 rel among themfelves. 
 
 Guazzo.^ You mean then, that the Reafon why Brothers fall out, is for 
 want of Love. 
 
 Annibal. If I (hould fet down that for the Caufe, I might very jjiftly be 
 accounted as great a Fool as he, who being afked, Why the Dog followed 
 his Mafter ? anfwered, BecauJ'e bis Majier went before. And you might 
 lay, that, according to the Proverb, I endeavoured to f II your Mouth with 
 an empty Spoon -, that is, to feem to teach, and not to inftru6t. And there- 
 fore, if you would have me proceed to the true Occafions of this Difcord^ 
 then I can tell you, that I have noted the two chief Caufes thereof; the 
 one is, by the Fault of Fathers; the other, is the Fault of Brothers. Aa 
 to the Difcord which accrues from the Fault of Fathers, we have already 
 fpoken fufficiently of it. As to the other, it happens, when Brothers take 
 more Care of the Parts, than of the whole Body. By the Body, I mean,, 
 all the Brothers together; and by the Parts, each one of them; for our 
 Brothers are of the fame U(e to us, as our Eyes, Hands, and Feet. And 
 if we examine the Matter thoroughly, we fhall find they are more aptly 
 fitted for the mutual Affiftance of each other, than the Members of our 
 Body are : For one Hand can do no more than help the other Hand which 
 is prefent ; and one Foot, the other which is near it ; but the mutual Aid 
 of Brothers extends farther ; for when they are at a great Diftance from one 
 another, they fail not to fend Succour and Affiftance to each other. If 
 therefore Brothers would purfue the Dilates of Nature, and apply them- 
 felves chiefly to the Confervation of this Body, and not beftow all their 
 Care on particular Parts, the Confequence, no doubt, would be brotherly 
 Love, and an harmonious Concord among them. 
 
 Guazzo. Indeed, that bafe Paffion of Self-love, will not fufFer us to love 
 others as we ought to do, however nearly related they are to us. 
 
 Annibal. That is true; and is likewife the Caufe that there are fo few 
 Brothers, who will prefer the common Honour and Profit of them all, be- 
 fore their own particular Advancement ; and from the ufual Negle<!;t of this 
 amicable Communion, frequently proceeds the Decay of Houfes. For by 
 the Divifion 'of the Eftate, the united Strength of Brothers is weakened j 
 and by the Divifion of Hearts, they fometimes happen to receive Injuries, 
 which every one, alone, has enough to do to withftand. Which that wife 
 King demonftrated, by a Bundle of Rods, by which he inftrudled his Chil- 
 dren, how invincible would be their Force, fo long as they held together. 
 
 And 
 
Part. III. ^be ART of Conversation. 253 
 
 And therefore it is neceffary, that above all Things, Brothers lay before 
 them their common Credit and Emolument j and that all of them be care- 
 ful, both in their Ad:ions and Confultations, to maintain the Honour of 
 their Houfe, and let no one of them perfwade himfelf that he can by his 
 own Sufficiency, fupply the Defedts of the other, and bear away all the Ho- 
 nour and Credit from the reft. 
 
 Guazzo. But hold a little; fo long as I (hall live virtuoufly and well, 
 do you imagine that my Honour is impaired, by the bad Life of any of 
 my Brothers ? 
 
 Annibal. Your own particular Honour will not be diminiflied • but the 
 Honour of your Houfe, wherein you bear a Part, will. 
 
 Guazzo. Why fo ? Shall not my commendable Behaviour have as much 
 Weight, as their tliffolute Condud ? 
 
 Annibal. However it may ballance it, yet it cannot wipe off the Disho- 
 nour, which your Houfe fuftains by it ; which is as much fcandalized by 
 their ill-governed Proceedings, as it is honoured by your laudable Adions. 
 And therefore they are greatly to Blame, who take not as great Care of 
 their Brothers, as of themfelves j for fince Brothers, as we have before noted, 
 are Members of one Body, no one of them can be ftained, without cafting 
 a Spot upon the whole Body j and therefore it is laid, ^e Nofe cannot be 
 cut 'Without making the Mouth bloody. This Union, which ought to fubfift 
 among Brethren, is likewife implied in the very Name of Brother, which, 
 in Latin, fignifies, as it were, ajiother j to let us know, that a Brother to 
 a Brother, is another Self. I cannot explain this by a fitter Inftance, than of 
 a Work or Book, of which there are printed at one Prefs a great Number 
 of Volumes, the Binding and outward Embellifhments of which may be 
 very different, and yet are but one Thing, having the fame Beginning and 
 Ending; and the Faults which are in one of thefe Volumes, are common 
 to them all ; from whence I infer, that the Fault which is in one Brother, 
 is common to all the reft. And therefore, for the Honour of their Houfe, 
 Brothers ought to fupport one another ; and when one falls, the other ought 
 to help him up again, or elfe confefs, that he himfelf is alfo fallen to the 
 Ground. Befides, it is unworthy of Man, to fee himfelf eminently exalted, 
 and, looking towards the Ground, to behold his Brother proftratc below. 
 And a Man may boldly affirm, that he who has no Regard to his Brother*^ 
 Honour, has but little Care of his own. 
 
 Of this common Honour, Scipio Africanm was exceeding careful; for, 
 having fubdued Spain, vanquifhed Hannibal, and conquered Africa, thought 
 all he had done of no Signification, unlefs he could likewife increafe the 
 Honour and Reputation of his Brother ; of which he wfts io jealous, that 
 he not only procured him from the People of Rojne^ the Command of the 
 
 K k 2 Expe- 
 
2^4 ^^^ ART 5/* Conversation. Part. 111. 
 
 Expedition into AJia ; but diverting himfclf of his own Authority, he vvras 
 content to follow him as a Man at Arms, and a private Soldier, honouring 
 him publickly as his Captain General, and confulting fecretly with him as his 
 Brother, he wrought fo efFedually with him, that, confcious of the Honour 
 his Brother did him, affifted by the Advice he gave him, and encouraged by 
 the Example he had before {hewn him, he won to himfelf, to his own im- 
 mortal Glory, and the fingular Benefit of the Roman People, the Title and 
 Sir-name of Afiaticus. 
 
 Guazzo. That Afiaticus might very properly fay of Africanus, He was 
 my Father J ifi Honour ; my Son, in Love ; my Brother, in Tears. And, in- 
 deed, this Love was very remarkable, and worthy of an eternal Memorial ; 
 to the Shame of thofe, who are fo far from procuring the Honour or Ad- 
 vancement of their Brothers, that they rejoice at their Miferies and Misfor- 
 tunes. 
 
 Annibal. I could rehearfe to you many Examples of fuch Brothers, who 
 have been fo influenced by the evil Spirit of Malice and Difcord, that, feek- 
 ing continually to difgrace one another, have brought Shame upon them- 
 felves, occafioning the Laughter of fome, an,d the Pity of others. But it is 
 a Thing worthy of Commendation, as well as of Admiration, to fee Con- 
 cord and Amity firmly eftabliflied among Brethren ; fo that none of them 
 undertake any Thing for their own private Advantage, but by the Confent 
 of the reft, for the common Honour and Advancement of their Houfe. 
 And fo long as the Bond of Brother-hood isfo clofely knit, it may be truely 
 faid, that the Sword that cut thtGordian Knot, (hall not be abl? to undo it. 
 
 In ftiort, there is nothing fo much avails to maintain the Honour of 
 Families, as an Agreement amongft Brethren. And here I will venture to 
 affirm, that thofe Houfes are far more happy and fortunate, where there are 
 many Brothers perfedlly agreeing together^ than where there is but one 
 only Son. ^ For as there is no Man who has the Strength of Atlas, who is 
 feigned to bear up Heaven with his Shoulders ; fo there is no Burden fo 
 heavy, but, being fuftained by many, becomes light : Befides, the Diverfity 
 of Nature, Degrees, and Profeffions of Brothers, and all of them centring 
 their various Cares in the Advancement of their Houfe, they will, like 
 Workmen about a Building, diligently apply themfelves to it; one by 
 Learning ; another by Arms ; a third by temporal or fpiritual Promotions ; 
 a fourth by fome profitable Trade in Life, or other Means ; all which 
 Things cannot meet in one fingle Man. 
 
 Guazzo. Now you have fhewn how neceflary Unanimity is amongft 
 Brothers, I would gladly hear what Rules you will give to regulate their 
 Converfation, whereby they may keep and maintain this Concord among 
 themfelves. 
 
 AjinihaL 
 
Part.'III. 7^^ a R T gT Conversation. 2ff 
 
 AnnibaL The Form of their Converfation depends, firfl-, on the Father's 
 Prudence and Authority, who ought to try all Means to knit them faft 
 together in Good-will, and to admoniih them to aid and affift each other ; 
 and when they come to Years of Underftanding, it is their Parts, fo long 
 as they fhall live together in common, to beware of appropriating any 
 Thing to themfelves particularly : For, befides the Offence againft God, 
 and breaking their Credit, there is nothing fo provokes their Brother againft 
 them, as this. And farther, it is proper for them to obferve the Order of 
 Nature, fo that the younger (if Inequality in Degrees does not bar it) do 
 Honour to his elder Brother. This Cuftom the Romans introduced among 
 Friends ; and much more ought it to take Place amongft Brothers. But 
 notwithftanding this, the elder Brother is not abfolutely difcharged ; for he 
 ought to recompence the Humility of his younger Brother with Generofity 
 and Good-nature, which may the better engage him to pay him Honour 
 and Refpedt. It like wife behoves the elder Brother, to ad: with Prudence, 
 and to bear with his younger Brother, if by Chance he fhould fail in his 
 Duty towards him, acquainting him with his Fault in a mild and gentle 
 Manner, and at a convenient Time; that his Admonition may not be ill 
 taken, but rather to feem the Effedt of perfed: Good-will ; which will in- 
 duce his Brother to have the greater Affedtion for him. But above all 
 Things, I think it abfolutely neccffary, for thofe who would maintain this 
 Unanimity and Concord among themfelves, while they live together, that 
 they take not too great Liberties one with another, either in Words or Deeds ; 
 which often occafions ill Blood among them ; and therefore they fhould ufe 
 iiich modeft Refped: in their Condud, that they give no Manner of Caufe 
 forDillike. 
 
 Guazzo. On the one fide, I like this Admonition exceeding well ; for 
 too coarfe a Manner of Expreflion, and too rough a Behaviour, without 
 any Refped, fometimes cuts fo deep a Wound, and the Smart of it is fo 
 intolerable, as prompts them to revenge it with their Tongues, and fome- 
 times with their Hands too : But on the other Side I confider, that by 
 ihewing this Refped, which you have been fpeaking of, the Brothers will 
 not dare to ufe thofe Reprehenfions and Admonitions among thepifelves, 
 which you have been propofing, for fear of offending one another ; and 
 hereby will be verified that Verfe of the Poet, 
 
 He does not welly who will contend; 
 Nor be, who dare not reprehend. 
 
 AnnibaL I am not of your Mind ; for in my Judgment, it happens 
 quite contrary ; For the Reprehenfion which proceeds from a foul-mouthed 
 
 Perfon, 
 
256 ^be A^T of CoNVERSATotJ. Part. III. 
 
 Perfon, has no fuch mighty Weight, and is rather to be imputed to the 
 Vice of his Nature, than to any Defire he has to reform his Brother. But 
 the friendly Admonition of a prudent Man, is kindly taken ; and the Party 
 who receives it, is perfuadcd, that it is from fome fpecial Caufe, out of pure 
 Good-will (as he is known to be a wife and honeft Man) he gives it j But 
 you mull not think, that in recommending the Ufe of a modeft Refpedt, I 
 mean a diftruftful Fearfulnefs, which makes us incapable of uttering the 
 Truth freely, as is ufually prafticed before Princes, Magiftrates, and others 
 our Superiors; for fuch a Fear would quite extinguifh the .Fire of Love, 
 which Ihould continually warm the Hearts of true Brothers ; but fuch a 
 grave and difcreet Carriage, whereby we do Honour to otbers, and procure 
 Refpeft to ourfelves ; which hinders us not from reproving a Friend, much 
 lefs our Brother. 
 
 Guazzo. But yet I am of Opinion, there are fome Brothers who do 
 not care to do this, for fear of offending one another j in the fame Manner 
 • as Servants are afraid to fpeak to their Mafters. 
 
 Annihal. Say rather, that the Want of Affedion keeps them from 
 doing it J and hence it is, that one Brother feeks not the Amendment of 
 the other, but both rather take a Pleafure in backbiting one another.^ 
 
 Guazzo. Our reverend Brother Bernardin Maccia, Reader of the In- 
 flitutes, ufed to difcourfeof this Matter. He told us, that he knew two 
 Brothers, the one a Student, the other a Courtier; and though they were 
 both counted honeft Men, yet, becaufe they were too talkative, fuch as 
 were more referved, could not bear their Company. He happened one Day 
 to go vifit the Student who was not very well ; and as he was going into 
 his Houfe, he met the Brother coming out ; and upcTn afking how the fick 
 Man did? he anfwered, I'&lerably well-, but pray go in and fee km', and 
 1 doHt doubt but you will have enough of his 'Talk. When he came into the 
 Chamber, after adminiftring ipiritual Comfort to the fick Patient, he faid to 
 him, I (hall not afk you how your Brother does, becaufe I juft now faw him 
 very merry as I came hither. To which the fick Man replied, Men, ivho 
 have the World at Will, as he has, have no Occafion to be fad; and if you 
 had ft aid any Time with him, I believe he would almofi have deafened you with 
 his Prating. 
 
 Annibal. In Truth, if Brothers would agree to tell one another privately 
 of their Faults, they would avoid the open Scurrilities and Jeers of others. 
 But I apprehend we have already faid enough of this Matter ; and therefore 
 let us conclude, that as one Hand wafhes the other, and both of them the 
 Face ; io one Brother ought to fupport another, and all of them to confult 
 the Honour of their Houfe ; for the Maintenance whereof there is required 
 
 ai) 
 
Part. IIL 7he ART of Conversation. 257 
 
 an amkable Union, compofed of Love, Diicretion, honourable Refped:, 
 and friendly Reprehenfion. 
 
 Guazzo. I perceive we are pretty near come to a Conclufion of this 
 Day's Difcourfe -, and lince we have nothing now to fpeak of, but the Con- 
 versation betvi^een the Mafter and his Servants, I am afraid it will be too irk- 
 fome to you to fpend your Time here to your Difadvantage, fince you 
 mighty in other Places, employ it much more for your Benefit. 
 
 AnnibaL I frequent other Places to pleafe others, and there indeed / Jpend 
 my Time-y but I I keep you Company for my own Pleafure, and therefore 
 here I gain ^ime : For which Reafon, I defire we may go on chearfully j 
 for if my Servant is no more grieved to attend without, than I am to be 
 here within, it is not poffible to find a Mafter and Servant better fatisfied 
 than we are. 
 
 Guazzo. I will anfwer for your Man, that he is perfedly content with 
 the Place where he is at this Time ; for he is with our Servants within, 
 where they pafs their Time together in three Things, in which they take 
 fingular Pleafure. 
 
 Anntbal. What be they ? 
 
 Guazzo, In Drinking, Playing, and Scandal. 
 
 AnnibaL Thofe Things cannot be done, but to the Prejudice and Difcre- 
 dit of the Mafter. 
 
 Guazzo. Tho' they (hould not be employed in thofe three Things, yet 
 I dare fey, your Man is well enough pleafed, that he is out of your Sight, 
 
 AnnibaL I can believe you without an Oath j but from whence, do yoa 
 iiippofe, proceeds this Difcontent of Servants ? 
 
 Guazzo. From a Want of Affedion ; for if they loved their Mafter, 
 they would defire his Prefence, and would willingly be always in his Sight. 
 
 AnnibaL And whence, do you fuppofe, proceeds that Want of Love ia 
 Servants ? 
 
 Guazzo. Perhaps from the Difference of Life, Difpofition, and Humour 
 that there is betwixt them : But what is your Opinion : 
 
 AnnibaL I think fo to : But the very Servitude itfelf may be a Caufe of 
 this Want of Love (I won't call it Hatred) of Servants towards their Mas- 
 ters ; for they commonly ferve more out of Neceffity, than Inclination. 
 For a' Man that knows he is born free, when he hires himfelf into Service,. 
 he puts a Force upon his Natnre ; and tho' he voluntarily makes himfelf 
 a Prifoner, yet it cannot be faid, he is fatisfied with it, or that he hates not 
 him who keeps him. in Subjedion. And there is no doubt, that altho' 
 he has fworn Fidelity to him in the moft folemn Manner, yet his Heart 
 rebels againft his Service. And therefore it is no Wonder that he avoids his 
 Prefence, and likes better to be his Servant at a Diftance, than to ferve him, 
 
 fieac 
 
258 7he ART 0/ Conversation. Part. III. 
 
 near at Hand. For fo long as he is out of his Mafter's Sight, he, in a Man- 
 ner, forgets he is a Servant, and begins to fancy he has recovered his Li- 
 berty : Whereas, on the contrary, when he comes before his Mafler, he 
 hangs down his Plead, and perfwades himfelf that he returns to his Collar 
 like a Dog, that has been let loofe a-while. 
 
 Guazzo. It feems proper, that you fliould here make fome Diftindion of 
 Servants; for that which you fay of Servants that feek to avoid their Mat- 
 ter's Prefence, is not general, but to be underftood of thofe Servants that are 
 naturally vile and bale j and not of the better Sort, and fuch as are Gen- 
 tlemen, who, for the moft Part, are never better pleafed, than when they 
 are in their Mafter's Prefence, and ferve him lovingly and chearfully. And 
 therefore it is faid, T^he Gentleman loves^ and the Slave fears. 
 
 Annibal. The proper Diftindtion to be made between Gentlemen-Cour- 
 tiers, who ferve Princes, and the bafe Sort, who ferve Gentlemen, is, that 
 the Chains or Fetters of the latter, are made of Iron, and thofe of the 
 former, of Gold. 
 
 Guazzo. I like your Diftindion very well ; and I will add farther, that 
 the Chains of Gold bind more ftrongly, than thofe of Iron: But yet, 
 I believe you will not alTert, that Gentlemen, and common Serving Men, 
 ferve with the fame Mind, or purpofe to themfelves the fame End by their 
 Service. 
 
 Annibal. Let me tell you, that common Serving-men hate both their 
 Mafter, and their Chain ; but the others love their Mafters, but cannot en- 
 dure the Chain. 
 
 Guazzo. I don*t fee how it can be faid, that Gentlemen cannot endure 
 the Chain, lince they feek not Entertainment upon Conflraint or Neceflity, 
 as the bafer Sort do ; but are naturally inclined to it j not pitching their 
 Mark at vile Gain, as the others do j but aim at Honour and Renown. 
 I (hall not inftance in others, but in myfelf only ; and I affure you, that 
 the Duke my Mafler, feeing me unfit to ferve him, by Reafon of my ill 
 State of Health, has appointed me a better Penfion to fubfifi: upon hereaf- 
 ter at my own Houfe, than I heretofore had, when I followed his Court : 
 But notwithftanding all this (to confefs to you my Ambition) I reafon thus 
 with myfelf, that when I fhall live in Reft at my Fathers Houfe, I fhall be 
 in no better Repute than any of my Neighbours are, and fhall take myfelf 
 to be as unprofitable to the World j but when I am near my Prince, I am 
 in a Situation, where I can every Hour pleafure a Number of Perfons, daily 
 procure myfelf Friends, and be honoured by the mofl honourable in the 
 Court. And therefore I can fcarce forbear curflng my Infirmity, which will 
 not fufFer me to be bound long together in this Chain of Gold, which 
 1 would chufe above all Things in the World. 
 
 Annibal 
 
Part. III. The ART o/* Con versation. 259 
 
 Annibal, All Men, of generous Mipds, are in Love with that Chain, not 
 fo much for its own Sake, as for the Honour which is annexed to it. And 
 I remember I have heard your Brother fay, that he had the greatcft Re- 
 fpesS for the Lady his Miftrefs, but yet he did not know how to ftoop to 
 Service J and I can tell you farther, he had fhrunk his Head out of the Col- 
 lar, and withdrawn his Neck from the infupportable Yoke, long before the 
 Death of that Princefs, if her great Generofity and extraordinary Favours 
 to him, had not kept him from it. And in Truth, to be conftrained to'eat 
 fpeak, and walk, by the Mouth, Tongue, and Feet of others, never to enjov 
 any Reft, either of Body or Mind, to wear one's felf out in the Service of 
 aMafter; in (hort, tofuffer thofe Incommodities, Vexations, Troubles,'and 
 Ar^noyances, rehearfed in a Letter of yours, of which you in your own 
 Perfon have had a very large Share, fill the Cup with fo bitter a Draup-ht, 
 that the Smell of it, nay, the very Remembrance of it;^ offends even Nature 
 itfelf. 
 
 Guazzo. I need not tell you, that no Man wins the Wager unlefs he 
 runs. 
 
 Annidal. And you know* likewife, there are many who run, but only 
 one that wins; and for one, whom you fee recompenfed for his Service, 
 you {hall hear a great Number complain, that they have fpent their Eftate, 
 and hazarded their Lives in the Service of their Prince, without acquiring • 
 any Thing by it, but a miferable old Age, with a too late Repentance ; and 
 there are few of them, but who are ready to fink with Labour or Grief. 
 That Golden Chain never pleafed me; and I have always reckoned* all 
 Kinds of Servitude both uncertain and miferable, unlefs it v/ere that of a 
 certain Spanijh Gentlemen, who, after he had, for a long Time, ierved his 
 King, made himfelf a Monk ; and then wrote to bis Majefty in thefe Terms, 
 That he was preferred to the Service of a greater Prince than he was, aitd . 
 from whom he expedled better Wages, than he had ever received from his 
 Royal Hands. Such Servants as enter into the Miniftry and Service of Go,-!, 
 undoubtedly love both the Mafter and Chain ; thefe are the only Men, 
 who, of all others, rule in ferving. But as it is our Purpofe to fpeak of this 
 temporal and uncertain Service, let us return to Gentlemen Serving- men ; 
 and I grant that, generally fpeaking, they love their Mafters, whofe Refem- 
 blance they bear in Life, Mind, Manners; and therefore they think them- 
 felves happy when they are in their Pref;:nce, and are glad when Opportu- 
 nities offer of doing them fome acceptable Service. And as the bafer Sort 
 of Servants endeavour all they can to keep out of their Mafter's Sight, only 
 that they may not be fet about Something ; fo, on the contrary, the better 
 Sort think themfelves peculiarly favoured, when they are more frequenily 
 employed by their Mafters, than their Fellows are. u;ri '-:.■ 
 
 Numb. %IL L 1 Guazzo* 
 
26o 1'he ART tf Conversation. Part. HI. 
 
 Guazzo. The only Reafon why Princes are faid to be better ferved than 
 we are, is, that their Servants are Gentlemen, and ours are not fo. But 
 I (hould think it was Time you came now to fhew the Manner of Conver- 
 iation between Mailer and Servant. 
 
 Annibal. Let us always follow the Rule we have hitherto obfervedj 
 namely, firft let us fhew the Occa'fion of the Difcord and Difturbances 
 that daily arife between them ; and afterwards we will endeavour to find 
 out the Means to make all right and bring them together. 
 
 Guazzo. I think we have already declared one Occafion of it, when we 
 mentioned the Difference of their Life and Manners. 
 
 Annibal. But as that Occafion is common to Mafter and Servant, fo 
 there are two others, one of which depends on the Mafter, the other on 
 the Servant. The Place of the one is to command, and of the other to 
 obey J fo that if either of them fail in his Charge, Trouble and Diforder 
 foon arife betwen them. The Mailer commits an Error, when he knows 
 not how to exert his Authority ; and therefore the Philofopher very properly 
 faid, 'T^bat it jirfl behoves a Mafier to know how to command thofe Tubings ^ which 
 the Servants ought to do ; but it is not fo eafy a Matter to know how to com- 
 mand, as it is to be a Mafter. 
 
 Guazzo. You mud then pr^fcribe to the Mafter, in what Marnier he 
 ought to command. 
 
 Annibal. The Manner will be eafily known, if he fet Service before 
 
 commanding ; that is, if he learn to ferve, before he begins to command. 
 
 Guazzo. I am of the fame Mind ; for I think it next to impofTible he 
 
 ihould be a good Mafter who never had a Mafter: And therefore I would 
 
 not change the Duk© my Mafter for the Emperor ; for, as he has been ufed 
 
 even from his Infancy to do continual Service, firft to KingH<f«ry, and then 
 
 to the Kings Francis and Charles^ his Children and SucceiTors in the 
 
 Kingdom; and knowing of what Importance it is to pofifefs as well the 
 
 Hearts, as the Perfons of his Servants, he exercifes his Authority over his 
 
 Gentlemen in a wife and gentle Manner. And of the Service in which 
 
 he himfelf is employed, I have noted two good Eifedsj the one is,. that 
 
 by enduring a great deal of Fatigue both in Mind and Body, he knows, 
 
 by himfelf, the Labour of his own Servants ; and therefore, moved with 
 
 Pity, he beholds theip^^wkh a more gracious Eye, and commands them 
 
 more courteoufly. 'The other is, that, notwithftanding he is a great Prince, 
 
 and may live at his Eafe, yet, his Servants, feeing him continually ferve, 
 
 are excited by his Example, to render him Obedience, not valuing the 
 
 Fatigue they may endure in his Service. 
 
 Annibal. To fay Truth, he fiiews himfelf io worthy and courteous a 
 Prince, that he has more Servants throughout all Europe, than in his own 
 
 Court. 
 
Part. III. The A R T o/* Conversation. 261 
 
 Court. But fuch is the Misfortune of thefe Times, that there is no Homer 
 to celebrate the Adtions of fuch an Achilki, Now with Refped to the 
 Fault of Mafters, I muft repeat what I have before faid, that they only are 
 capable of exercifing Authority well, who know how to obey. And as 
 there are few Mafters who can do that, we may find almoft in every Houfe 
 thofe who are indifcreet, proud, fantaftical, and infoJent ; who treat their 
 Servants in a Manner as if they were Slaves, and fpeak to them in a haughty 
 imperious Tone, and are not Satisfied, unlefs they fee them tremble in their 
 Pfefence, and can find no other Language for them, than what is terrifying,* 
 threatening, and reviling. 
 
 Guazzo. From fuch Kind of Ufage it is, that Servants, tho' good and ca- 
 pable, come to be good for nothing, grow cold in their Affedlions, and neg- 
 ligent in their Duty towards their Mafters. But thofe Mafters are more 
 indifcreet, who fcold at, and rate their Servants before Strangers, who, from 
 thence, are apt to fancy they are not welcome ; befides, there is nothing fo 
 provoking to a Servant, as fuch Treatment. As a Proof of this, it is obfcr- 
 vable, that when a Servant is about hiring himfelf to a Mafter, he never 
 enquires whether he be of a covetous Temper, or a bad Life, but whether 
 he is cruel, and hard to pleafe. 
 
 AnnibaL Thofe are yet worfe, who fpeak to their Servants with their 
 Hands ; thefe arc fuch who, probably, have been beaten by their Mafters, 
 if they have ever ferved, and therefore are refolved to revenge it upon their 
 own Servants; and believe that their Servants cannot, or dare not help tbem- 
 felves with their Ponyards ; of which I faw an Inftance at Padua, And 
 indeed, there is nothing angers me fo much, than to fee Mafters of this 
 Temper j nor can I entertain a good Opinion of thofe, who ufe their Ser- 
 vants tyrannically ; for they ought rather to refrain from injuring them, than 
 thofe that are their Equals ; fincc it is an Ad: of Generofity to reftrain our- " 
 felves from oppreffing thofe, whom we may eafily opprefs. And therefore 
 it behoves-wife Mafters, to forbear beating their Servants, and remember, 
 that the Supreme Mafter is not well pleafed v^rith him, who prefumes to take 
 Revenge out of his Hands, and will not leave the Puniftiment of his Ser- 
 vants to his Divine Pleafure; unlefs it be for fuch Offences as are puniftiable 
 by human Laws. Other Mafters are fo humorous, that they will have 
 their Servants underftand their Mind, by making only a Sign, as if they 
 themfelves were Mutes, and their Servants Conjurers. Others, again, will 
 liave their Servants do two or three Things at once, not confidering that, es 
 a Sexton faid, a Man cannot carry the Crofs, and ring the Bells at the fame 
 Time. Some are fo whimfical, that had they a thoufand Servants, they 
 would employ them all, and yet never be contented, becaufe none of them 
 
 LI 2 
 
 can 
 
262 7he ART 0/' Conversation. Part. 111. 
 
 can pleafc them j for which Reafon they are continually changing their 
 Servants. 
 
 Guazzo, We have at Court, a Gentleman, who about fix Months fince, 
 gave his Servant a Livery Cloak, which, fince that Time, he has beftowed 
 upon four others, and ftill taking it from every one of them again j and 
 a little before our Departure from France, he fent his Servant to me one 
 Evenings to foUicit a Letter of Favour, which I was to write in the Duke's 
 Name about a certain Bufinefs of his. I ordered him to return for it the 
 tiext Morning, and then there came another to fetch it. One feeing him, 
 I told him he was not the fame who came the Day before. He replied, 
 Althd'I am not the fame Ferfon^ yet I am in his Apparel, which my Majier, 
 this Morning, took off from his Back, and put upon mine. 
 
 Annibal. This, in my Judgment, is a fcandalous Pradicc ; and altho' it is 
 no Dilhonour to the Mafter to ftrip Feter to cloath Faul; yet it is certainly 
 difgraceful to change his Servants fo often ; for thereby he difcovers an im- 
 patient Temper, and hard to be pleated ; and beiides, is the Means of di- 
 vulging his Secrets and private Affairs. For when a Servant leaves his 
 Mafter, be it in what Manner it will, whether fatisiiedor difcontented, he can- 
 not forbear reporting, where-ever he goes, the Life and Behaviour of his 
 former Mafler 5 and tho' he may mix an hundred Lies with one Truth, yet 
 he will find enough that will believe him. But befides, the Mafter has 
 fome Trouble in bringing his new Servant into his Method of Buiinefs. 
 
 Among the different Sorts of bad Mafters, may be alfo comprehended, 
 thofe who are fo impatient and unreafonable. that they will enjoin their 
 Servants ImpoiTibilities, and require Things to be done, even before they are 
 ordered. But the worft of all. are thofe, who charge their Servants wrong- 
 fully with unjuft Dealings, and thereupon turn them away without their 
 Wages. jAfta 
 
 Guazzo. It is an eajy Matter to find a Stick to beat a Dog. 
 Annibal. It would be too tedious torehearfe all the Imperfedlons of thofe 
 Mafters who never ferved. r > 
 
 Guazzo. However, thefe you have mentioned have ferved, and daily do 
 ferve ; for they are Slaves to their own Vices. 
 
 Annibal. I approve your Saying well. I will therefore pafs to that Occa- 
 fion of the Difagreement between Mafter and Servant, which proceeds from 
 the Servant's Ignorance in his Duty of ferving and obeying. By thole who 
 ^re unfit to ferve, I mean not only Fools and ignorant AfTes, but alfo thofe 
 roguifh and knavifh Fellows, who, tho' they are capable of executing any 
 Thing committed to their Charge, yet have fome notorious Fault, which 
 gives their Mafter juft Grounds for turning them away. But it is as hard 
 a Matter to find Servants without Faults, as dropfical Patients without Thirft. 
 
 - And 
 
Part. III. TZ'^' A R T gf Conversation. 263 
 
 And tho' their Faults are innumerable, yet their chief Ornaments are the 
 three Properties of a Dog ; namely, the Gullet ; for they are very Gluttons : 
 Barking ; for the Mafter can do nothing, but they will immediately tell 
 every Body of it; which the Servant in the Comedy declared, when he 
 faid, I am jull of ChinkSy which would let out every I'hing that comes into 
 my Ears: Laftly, Biting; which is fo natural to them, that let their 
 Mafters ufe them never fo well, yet they will not ftick to call them un- 
 grateful, and the worft Word in their Belly is too good for them ; according 
 to the Saying of the Poet, a firry Servant' sfirryefi Part is the T^ongue. 
 
 But they are worfe than DogS; for, befides the Properties before 
 mentioned, they are proud and infolent; and therefore it is faid, Of furly 
 Servants^ -every Court is full. That Vice is accompanied with Lying (the 
 bafeft of all Crimes) habituating themfelves never to tell the Truth to 
 their Mafters, nor perhaps to their ghoftly Fathers. But that would be but 
 a Trifle, if their Perfidioufnefs was not fo great, that not content with de- 
 frauding their Mafters in laying out their Money, and purloining from them 
 otherwife, they will not be faithful in Things that concern their Honour 
 and Credit. I conclude, that their leaft Fault deferves the Galley ; and 
 that, according to the Saying, So many Servants^ fi many Enemies, But 
 this is to be underftood of the bafe and rafcally Sort ; for it is not to be 
 fuppofed, but as there are good Mafters, fo likewife there are good Servants. 
 
 Guazzo. In order then to take away all Diforder, I think it is very 
 requifite, that the good Mafter and the good Servant be matched together ; 
 for if they are not both good, it will be hard for the Wifdom of the one 
 to fuply the Want of Difcretion in the other. 
 
 Ajjnibal. I think fo too; but here recoUcdl that which we have already 
 faid, That as the Golden Age is long fince paiTed, the Mafter and Servant 
 muft think, that there is no abfolute Perfection to be found in any Perfon ; 
 and that fome Imperfedions muft be borne with on both Sides, fo that 
 the beft and moft neceflary Parts be not wanting. And not only the 
 Servant ftiould have this Confideration, and remember it his Duty to fub- 
 mit himfelf to the Will and Pleafure of his Mafter ; but the Mafter much more, 
 as knowing that Servants are generally of a bafe Condition, and being na- 
 turally prone to 111, will not Ihew that Diligence, Fidelity and Affection 
 towards him, as he himfelf would do towards a Prince, whom it might 
 be his Fortune to ferve ; and conftder, it were better for him to wink at 
 fome Fanlts in his Servants, than to torment himfelf in endeavouring to 
 reform them. 
 
 Guazzo. Be plcafed then to tell me which are thofe Imperfedions that 
 are to be tolerated in Servants ? 
 
 AnnibaL Your Requeft brings to my Mind a Fault I commited the 
 
 other 
 
264 'the KV^T of CoNVERSATON. Part. III. 
 
 other Day, in rehearfing the Imperfedions of others j for what I faid to 
 you generally concerning thofe that are tolerable, will adniit of an Ex- 
 ception, that extends not to Perfons of the Houfe, who are under the 
 Jupifdidion of the IMafter of it, who ought not to open the Way of Vice 
 to thofe before whom he fhould flop it ; but rather exeroife more Severity 
 towards his own People, than towards others ; by the Example of CatOy 
 who- faid, He pardoned every one^ except himjelf. And it may truly be faid, 
 that the Faults of the Servant belong, in a great Meafure, to the Mafter ; 
 for if the Proverb be true. Like Mafter like Man, and that a Fijh begi7i5 
 jirft to j'mell at the Head, there is no Doubt but the Faults of our Servants 
 will be laid upon usj and it will be faid, that either we have taught them, 
 or elfe, that we take Delight in their Naughtinefs. A Servant then may 
 be intolerable to his Mafter in thofe Imperfe(Sions, which neverthelefs may 
 be tolerable to others; infomuch that the Mafter ought by no Means to 
 l>ear with him, and either turn him off, or elfe make him mend his 
 Manners* . 
 
 Guazzo. I doubt the Rules you have given, to bind the Servant and 
 oblige the Mafter, are too ftrid. For if the Father, on account of his 
 being bufied about other Affairs, commits the Inftrudion of the Children 
 to Governors and Mafters, there is much lefs Reafon he (hould become a 
 Teacher of his Servants, for as they are, the moft part, of perverfe Tempers, 
 he would have enough to do to order them j fo that he would be Servant, 
 and not they. And for my own Part, I have fomewhat elfe to do, than 
 to look after my Servants, being well affured, that they are occupied about 
 no Good. ^'■' - 
 
 Annibal. I know indeed there are fome Servants, who, in their Mafters 
 Prefence, look as tho' Butter would not melt in their Mouths, but out of 
 their Sight, will play their Parts admirably; nay, they will not ftick to 
 make a J eft of him behind his Back. But the Mafter muft by no Means 
 fuffcr his Servants to commit, either in Word or Deed, Faults whereby 
 God may be diftionoured, or his Neighbour injured ; but let them know, 
 he will encourage no Wickednefs in his Houfe, and will certainly refent it ; 
 whereby, tho' he may not be able wholly to extirpate their Vices, he will, 
 at leaft, make them counterfeit Honefty, for Fear of difpleafing him. 
 
 With Regard to thofe natural Imperfections, which are of fmall Im- 
 portance, fuch as Rudenefs, Indifcretion, Folly, Negligence, Forgetfulnefs, 
 Craftinefs, Quarrelfomenefs, Spitefulnefs, Gluttony, Impertinence, Slothful- 
 nefs. Bragging, and fuch like, they ought to be borne with, if they cannot 
 be reformed j tho' I am of Opinion, that fuch Servants are better loft than 
 found, and the Houfe the worfe for their being in it. Yet I know fome 
 honeft Gentlemen, who, fo long as their Servants are true and faithfule, 
 
 do 
 
Part. III. Jke ^ K T of Conversation. 265 
 
 do not care if their Servants are Fools, vain Talkers, or Jefters to make 
 them merry. 
 
 Guazzo. There was a Gentleman at Paris, who, as he was going out 
 of his Lodging, ordered his Servant to go to a Butcher, whofe Name was 
 David, to buy fome Tripe for him ; but the Butcher having fold all he had, 
 he returned to his Mailer, who was at Church hearing a Sermon ; and as 
 the Fellow entered the Churh, the Preacher (meaning to quote fome Text 
 out of the Pfalms) faid What faith David ? Why, truly, faid the Fellow, 
 that he had fold all his Tripe. I do not know whether this ftiould be 
 termed Folly or Pleafantry. 
 
 AnnibaL There are likewife fome Maflers, who take a Delight in 
 iefting with their Servants, and are rather pleafed, than angry, at the 
 Repartees they make. As he, who calling his Servant the King of Fools, 
 was anfwered, / wijh with all my Heart I was King of Fools-, for I do not 
 doubt but Ifl:>ould rule over him that is better than myfelf 
 
 Guazzo. I could not play thePhilofopher fo with my Servants. 
 
 AnnibaL Neither could I ; but perhaps that Servant was fo profitable to 
 him in other Refpefts, that he was content to take that Scoff at his Hands. 
 However all Mafters are not ia good-natured, to bear with fuch Men ;. 
 nor all Servants fo happy, to meet with Mafters that like them. Let us 
 then prefcribe fome Order, by obferving which the Mafter and Servant 
 may live and continue a long Time quietly and peaceably together. 
 
 Guazzo. That is the Thing which I long to hear. 
 
 AnnibaL Firft of all, I think it neceffary, that he who defiresto be welt 
 ferved, ftiould require in his Servants three fpecial Things j namely. Love, 
 Loyalty, and Sufficiency. And fuch an one that Mafter may eafily get, if 
 he will difpofe himfelf to be kind and loving, and follow the Direction 
 of the Wife Man, Love him whom thou nourtfhejl', and this he will not 
 fail to do, if he confider with himfelf, that Servants (tho' they ferve) are 
 Men J that they cohabit with us; that they are, in a Manner, our humble 
 Friends ; and, which is more, our Fellow-Servants : By which he ftiall 
 know, that he ought to live eafily and familiarly with them ; by which 
 Means he will win the Good-will of his Servants, and know, that the 
 Author of that Saying, That fo many Servants, fo many Enemies we have,. 
 meant no more, than to accufe the Mafter, and not the Servants; becaufe 
 we receive them not Enemies, but make them fuch by our ill Ufage. 
 
 Guazzo. But confider, that thofe, who put that Precept in Pradice, find 
 the Event very different from what you fuppofe; and know, too late, that 
 nothing makes a Servant more infolent and vain, than, the too great Gen- 
 tienefs of his Mafter. You know the Proverb, 
 
 Claw 
 
266 ' ^he ART o/* Conversation. Part. III. 
 
 Claw a ClowHy he will thee Scratch ; 
 Scratch a Clown^ he will thee claw. 
 
 Annibal As for my own Part, I do not bear to make Servants my 
 Companions, in being too familiar with them, I can love them, but not 
 embrace them. We muft fet Bounds and Limits to all our A(ftions, which 
 we mufl not go beyond. I agree with you, that the Matter ought to 
 keep his State artd Degree ^ for if he fhould be, as yon {a.y, hail Fellow 
 well met, with his Servants, he would a(ft beneath his Place, be unworthy 
 of his Authority, and put himfelf on a Level with his Servants, which 
 would redound to his own Reproach. Befides, he would foon perceive, 
 that too much Familiarity breeds Contempt. And therefore Men of fenfe- 
 behave themfelves with their Servants in fuch a Manner, that they neither 
 make them too fawcy by an Over-familiarity j nor too fearful by too great 
 a Severity. For a Mafter (liould by no Means render himfelf terrible to' 
 his Servants, left by fuch harlh Ufage he makes them think that he neither 
 loves them, nor approves their Service, which is the Way to di/courage 
 them quite. And yet in giving them Countenance, he muft be cautious 
 to obferve fit Time and Place 5 and, if I might lawfully fay it, have two 
 Faces under one Hat; like the Sun, which in running his Courle in the 
 Sky, has his Face fometimcs covered with Clouds ; and when thofe Mifts 
 and Vapors are diffipated, it ftiews itfelf clear and bright. And as it behoves 
 the Mafter, when he is abroad, and in Company with Strangers, to caft 
 a grave and fedate Look upon his Servants; fo he fliould, on the contrary, 
 when he is at Home and in his own Houfe, look more pleafantly upon 
 them, and fpeak more familiarly to them; which is what they love of all 
 Things, and by which they are encouraged to do him good Service. And 
 if the Mafter is a Gentleman who has in his Time, been in the Service of 
 fome Prince, he ought to remember how glad Courtiers are only of a good 
 Word, or fome fuch trifling Favour from their Prince. You fee then 
 how a Mafter may, with Honour, be courteous to his Servants, and 
 thereby gain their Love and Good- will; by which, jointly, hepurchafes 
 their Loyalty and Fidelity ; which will very much make for his Honour 
 and Profit. But in as much as Sufficiency (as we have before obferved) 
 muft be joined to Love and Fidelity, I commit that Charge to the Mafter 
 to inftrudt him in it. 
 
 Guazzo. Why then you will make him a Schoolmafter to his Servant. 
 
 Annibal. Nay, rather to himfelf, to teach him how to command ; for 
 if he knows how to ufe his Authority well, he will be well ferved ; neither 
 muft he fancy, that his Servants ought to difcharge him of all Concern in 
 
 his 
 
Part III. ^^ A R To/' Conversation. 273 
 
 his Affairs, fo that he fhall have nothing to do in them j'but confider, that 
 it is no eafy Matter to govern Servants ; and that the greater Number of 
 them he has, the greater Trouble he will have to guide them; for there 
 happen many Quarrels and Contentions in a Family where there are many 
 Servants. 
 
 Giiazzo. Pray inform me whdrein confifts the Manner of commanding 
 well? ^ '-'' ''^ • :- 
 
 Annihal. Of two Things; of which the onfe confifts in Words, the 
 other in Deeds. As to Words, he muft fuppofe, there is no Servant fo well 
 framed to the Service of other Mafters, but that he muft necefiarily receive 
 new Laws from his new Lord ; and that he muft inftrud: him how to 
 proceed to execute his Orders, and to do nothing contrary to his Will and 
 Pleafure ; and therefore he muft not imagine, that his Servant, at the firft 
 Onfet, can bfe brought to his Bow; but he muft leifurely and patiently 
 make' him underftand his Mind, and fpeak- freely to him, as well to make 
 him quit his old Cuftoms, which perhaps he may not like, as to faftiion 
 hitn to his oWn' Fancy. And if I was to take a Servant, I would rather 
 chufe a frefti- water Sailor who never had ferved, than one who had been 
 a long Time in Service. For fuch as have ferved in many Houfes have, 
 for the moft Part, got the Habit of fome ill Quality, which it will be 
 difficult to 'break them of Btit one that is raw in Service, (hews himfelf 
 tnore tradable, and fitter for all Manner of Service ; and the Mafter will 
 pOtnmonly be better pleafed with his Good-will, than with others Skill. 
 
 ■^uazzo. I allow the Juftnefe of your Opinion ; for it is almoft im* 
 poflible to change the Manners of an old Serving-man, who will change 
 his Hair, fooner than the Habit he has gotten; and yet a Mafter muft. 
 For a good while, be forc'd to ufe great Patience, and take a good deal 
 of iPains with a young Servant. 
 
 Annibal. It is true ; but that he may have the lefs Trouble, let him 
 be fur^ to chufe one of good Capacity and fit for Service, 
 
 Guazzo. The Count HeBor Miroglio, our Friend, had one Day a 
 good Trial of the notable Wit of a new Servant ; for having employ'd 
 his other Servants about other Affairs, he made this fet Things in order 
 about his Houfe, and then bid him to cover the Table ; he did fo ; and 
 tho' his Mafter was that Day to dine alone in his Chamber, yet the 
 Servant put on two Plates, and fet two Chairs, one oppofite to the other. 
 The Count faid nothing, but miftrufting his Man's Deiign, waited for the 
 •End of the Comedy. Meat being brought in, and as foon as his Man had 
 given him a Bafon of Water, he fat down ; which he had no iqoner done, 
 but his Man, having hkewife wafh'd, took his Place right over againft hirn. 
 The Count, who, you know, is naturally inclin'd to be merr}^, yet kept 
 
 M m his 
 
274 ^'^^ ART of Conversation. Part III. 
 
 his Countenance, and let his Man alone. Having eat awhile together in 
 a very friendly Manner, the Man begun to be-think himfelf, that his 
 Mafter might poffibly be a-thirft j and therefore faid to hini, Sir, when you 
 will pleafe to drink, pray be fo free as to command me. At which the 
 Count laugh'd fo heartily, that the poor Fool, being fenfible of his Fault, 
 rofe to fetch him fome Drink, but would not fet down again. 
 
 Annibal. This Country, in my Opinion, produces no good Serving-men^ 
 
 GiiazzQ. The Reafon of which, I apprehend, is this j that here Princes 
 feldom keep their Courts, where Servants chiefly learn good Behaviour. 
 Belides, our Nature is fuch, that we make ourfelves more familiar with our 
 Servants than they do in any other Country ; nor do we take any great Care 
 to be ferved honourably, neatly, and refpedfully ; whence it comes, that 
 Servants are unhandy and untoward in their Behaviour. 
 
 Annibal. However, I muft, in Juftice, fay this, that tho' our Servants 
 are not the mpft civilized in the World, yet they are trufty and faithful j 
 which is more to be valued than Civility, Finery, or Bravery. We fee 
 then (to return to our Argument) that the Mailer, who will be well 
 ferved, muft not be fparing of his Speech, as well to command what he will 
 have done, as gently to inftrud: his Servants in thofe Things wherein they 
 are ignorant, and tell them of their Faults. 
 
 Now as we have touched upon the Authority of Mafters, as it relates 
 to Words, we muft next fpeak of it with Refpedl to Deeds. The Mafter 
 commands his Servants in Deeds, as often as, by his Example and 
 Adions, he invites him to imitate him. And therefore, if he would 
 have his Servant careful and diligent in his Service he muft fliew himfelf 
 fo about his own Affairs. For there is nothing awakens Servants fo much 
 as their Mafter's Diligence; as on the other Hand, it is impoffible the 
 Servant ftiould be diligent when the Mafter is negligent. And therefore 
 it is faid, T^he Eye of the Mafter fattens the Horfe. And to the fame Pur- 
 pofe was that Anfwer of the Philofopher to one who afked him. Which 
 was the beft Way to make Land bring forth Plenty of Corn ? For the 
 Mafter, faid he, to walk often over it ; for the Mafter muft fuppofe that his 
 Servants think their Bufinefs is not very great, when they fee him as little 
 concern'd about it, as they themfelves are. 
 
 But farther j he may eafily imagine that they will be as ready to follow 
 him in Wickednefs, as in Goodnefs; and therefore he ftiould be as fearful 
 in fetting them a bad Example, as careful to give them a good one. The 
 Mafter likewife commands well, when he ules his Authority in fuch a 
 Manner, that he is better ferved with a Look, than others are with threa- 
 tening and injurious Words, with which they fometimes make the Houfe 
 ring ; not remembring that Saying of the Poet, Great is the Force in gentle 
 
 iSway 
 
Part III. The ART 0/ Conversation. 27- 
 
 Sioay conceal' d. And therefore let every Mafter be careful that he 
 contradidl not another Saying, vi^. I will not y like a Lion, rage among my 
 'Hoiijhold Servants, nor tear my SubjeSis to Pieces. 
 
 New, when a Mafter knows he has gotten the Love, the Fidelity, 
 and the Sufficiency of the Servant, he fliould be very careful to keep that 
 which he has gotten ; to which End nothing will be more efficacious, 
 than ufing him courteoufly; aiding him in his Troubles ; vifiting him in 
 his Sicknefs; and beftowing on him, as Occafion ferves, little Favours, 
 which will coft the Mafter but a Trifle but what will greatly pleafe his 
 Servant ; who thinks himfelf under no Obligation for his Wages, which he 
 has for his Labour ; but gratefully acknowledges any Curtefy or Liberality 
 of his Mafter. And that Mafter is greatly deceived who thinks his Servant, 
 whether he be a Gentleman or not, ferves him only for Hire, without 
 the Hops of any other Recompenfe. And therefore let him not fail to 
 reward the good Servant, and keep him always about him, as he would 
 a precious Thing j and remember that the Servant is in fome Sort, one 
 Part of the Mafter; and that there is nothing in this Life more neceffary 
 than a good Servant. And therefore it is written, If thou haji a trujij 
 Servant, let him be to thee as thine one Soul. Let not the Mafter think it 
 beneath' him to hear his Reafons, and confult with him in Bulinefs, and to 
 govern himfelf according to his faithful Advice j for there have been found 
 Servants, who have m.ore advanced and profited their Mafter's Houfe, 
 than his Brothers or Children have done. 
 
 To conclude ; the Mafter ought to ufe the Servant familiarly, and to 
 treat his Inferiors in the fame Manner he would be treated by his 
 Superiors -, and by obferving this Rule, he will be fure to keep clear of 
 the deteftable Sin of Ingratitude ; and according as he (hall increafe in 
 Ability, he will advance the State of his Servant j and befides his promifed 
 Hire, will not fail to recompence liberally, according to his Power, the 
 long and faithful Services he has done him. 
 
 Guazzo. You have, in my apprehenfion, by the fame Means inftrufted 
 the Mafter and Servant ; yet I believe it would not be amifs, if the Servant 
 had fome fpecial Charge given him. 
 
 Annibal. My Charge to the Servant, is, to learn the Meaning of that , 
 old Proverb, It is a hard Matter to make a Bed for a Dog ; for as a Man 
 cannot tell on which Side he will lie, from his turning round when he is 
 about to lie dov/n ; fo neither can a Servant know, what Sort of Service 
 will be moft acceptable and agreeable to his Mafter, becaufe it is generally 
 fo variable and divers. And therefore as the Temper of the Mafter is 
 not eafily known, he muft determine with himfelf to grudge no Pains, 
 fince perhaps he may find all little enough to pleale him ; and beware of 
 
 falling 
 
276 the A KT of Conversation. Part III. 
 
 falling into that common Error of Servants, who, like a nevr Broom 
 which fweeps clean, ferve very diligently at firft, but afterwards grow 
 llothful. But that is not the way to get Favour ; fpr it is not he who 
 begins well that deferves a Reward, but he who perfeveres in well-doing. 
 Am the Servant muft think, that his Mafter will expedf, he ihould rather 
 heat, 'than jeooI himfelf in his Service. Let the Servant alio conform all 
 his Thoughts, and Actipna to the Will and Pleafure of hisMafter^ and 
 tie the Afs (as they fay) where his M after will ha^e him tied, ijuithout 
 ContraSBion. For there is nothing vexes a Man more, than to fee him^ 
 who is bound to him, and therefore ought to obey him, oppose him in his 
 Will. He mull not endeavour to creep into Credit with his Mafter by 
 Flattery and Hypocrify, but to ferve and obey him with the greateft Sin- 
 cerity J for from feign'd Words Men will draw an Inference of faithlefs 
 Deeds j from whence his Mafter fufpedshim, and thinks he had more need 
 to be overlooked, than inftruded. But let him be fure not to forget to let 
 his true and faithful Intention appear not fo much for Fear, as a Senfe 
 of Duty J like as a Fellow wifely anfwer'd one, who faid to him, If I 
 take thee into my -Service, wilt thou be an honeft Man ? Indeed ft:all /, 
 faid he, ajtbo you take me not. And yet all that Service is ill beflow'di 
 which is not well accepted ; and there is no greater Grief, than to ferve 
 and not to pleafc; when after certain Proof, he.iinds it impoffible to frame 
 himfelf to his Mafler's Fancy, let. hifq. try to depart from him, rather 
 with his Good- will than his ill. But if he perceives himfelf in his Mailer^s 
 Favour, let him be fure to keep it, and fay in his Heart, Happy is he who 
 ferves the 'Happy; and let him not defire to change, but remember ihsitt/je 
 rolling Stone gathers m Mofs. In a Word, let him take Care, that there be 
 found in him no Want of Love, Refped, Faithfulnefs, Diligence, Warineft, 
 Readinefs, or Secrecy j he fhould fet no Value on his own Life fo long as 
 he is in his Mailer's Service; but perfwade himfelf, as the Proverb fays, to 
 ferve like a Hind, or run away like a Hart. 
 
 Guazzo. It nov/ comes into my Head, that we haye not purfued a right 
 Order in our Difcourfe ; for wc have fpoken of the Converfation oppofite to 
 Mafters, with the bafefl Sort of Servants ; whereas we (liould firil; have 
 treated of the Converfation between the Prince and the Courtier. 
 
 Annibal. We faid Yefterday, that Princes have no need of our Inftruc- 
 tions ; and therefore there is no Reafon to prefcribe them Rules how to 
 behave to their Retinue; for they con'dud: themfelves in their Courts honour- 
 ably, peaceaWy, and quietly ; they injure not their Servants either in Word 
 or Deed; neither arethofe Diforders to be feen in the Courts of Princes, as 
 are frequent in private Families; in flidrt, they are every way faultlefs. 
 
 Guazzo. Since you are fo loth^ , whatever the Matter is, to prefcribe any 
 
 Form 
 
Part III. The A R T g^ Conversation. 277 
 
 Form of Converfation to Prinpes; yet I could wifh you would, at leaft, 
 fettle fome Order among their Servants, that our Difcourfe may no way feem 
 imperfect. , ^ 
 
 Aiiuibal. It is now late ; but befides, I am called away upon other Bufi-*, 
 nefs ; and you know we arc eafed of this Labour by him, who with his 
 learned Pen, has moft perfectly formed the Courtier. 
 - Guazzo. That Gentleman, by the Excellency of his Work, has, no 
 Doubt, gained to himfelf immortal Honour ; for he has not admitted any 
 one Thing that belongs to the Duty of a right Courtier; but yet I wilh 
 you would be pleafcd to obferve the Order of a diligent Phyfician, who, 
 befides the Receipts of other Phyficians, will take Care to minifter to his 
 Patient fomething of his own. 
 
 • Annibal. I will then make no fcruple to give you two Receipts, if one is' 
 not fufficient. And as it would be doing an Injury to Gentlemen to propofe 
 to them thofe triteand common Things ; namely, the Love, Fidelity, Dili- 
 gence, and Reverence which are due to Princes, I give to Courtiers this 
 Receipt, That as the Prince is, as we laid Yefterday, a God upon Earth, it' 
 behoves them to do him Honour, as tho' he were fomething facred ; remem- 
 hring,. that when the Atbeniaiis denied divine Honours to AIe:iander^ this 
 Voice was heard, tho' Heathenifli,. Take heed^ lefl while ye behold Heaven^ ya 
 kfe Earth. This then is the fir ft Receipt. The other is compounded of 
 two. Drugs, which I have fetched out of the Shop of an excellent Philofo- 
 pher ; the One, or both of which, if the Courtier ufes, he may maintain 
 himfelf a long Time in his Prince's Favour: Thefe are Abftinence and 
 Sweet-meats. 
 
 Guazzo. Pray explain your Compound a little more intelligibly ? 
 
 Annibal. I will do it in this Couplet ; 
 
 Before their Prince let Courtiers filent he ; 
 
 Or let their Words be fauc'd with mirthful Glee:- 
 
 Guazzo. O how (hort are Pleafures! I did not imagine it had been fd 
 kte. Now, after the delicious Dainties with which you have feafted me 
 thefe three Days, I hope you will be fo good as to finifh the Entertainment 
 To-morrow, with that Collation or * Banquet you have already promifed 
 me; that with that Sugar in my Mouth, I may the Day following, depart 
 to the Duke my Mafter ; who, Jsy his Letters, has fent for me about fome 
 Affairs of Importance. 
 
 Annibal. I (hall be with you To-morrow -, but not, as you fay, to fweeten 
 
 your 
 
 J^ See the laft Page of Book II. where a Reafon is given why this will not be inferted. 
 
27S ^e ART. .0/ Conversation. Part Hi 
 
 your Mouth, but to take my 'Leave of you; Which would be very four to . 
 me, if you had not given me lome Hopes of your fpeedy Return. 
 
 Guazzo. I don't in the leaft queftion but ygu take Pleafure in my Com- 
 pany, fmce you know I honour your fingular Virtues : But you may eafily 
 imagine, that the Pleafure I take in being with you, is lo. much the greater, 
 by how much the Patient has more Need of the Phyfician than the Phyfi- 
 cian has of the Patient. I will not ^y I have no longer Need of your 
 healing Medicines, becaufe I ihall want them to keep mc in Health, which 
 by your Means I have recovered. 
 
 Guazzo. I need not repeat to you that in this my Sicknefs, I took Solitude 
 for my Remedy ; by which I muft neceffarily have (hortened my Days : 
 But you have convinced me of my Error, and {hewed me that I was mak- 
 ing myfelf a Grave, and let me underfland, that Converfation is the only 
 Medicine for fuch Difeafes ; you taught me to diftinguiih good Company 
 from bad ; you put me in Mind of the general Points which all Men ought 
 to obferve in their Behaviour ; next, thofe particular Points that are agreea- 
 ble to every one in Company and Converfation ; as well abroad as at home : 
 Which Medicine has fo kindly operated, God and you be thanked, that 
 I feel my Heart fo perfectly healed and lightened, that I am bold to iky, 
 I have recovered the Health of my Body. 
 
 Annibal. I know I have neither fully fatisfied you, nor myfelf in thefe 
 Difcourfes; but I am fure you are not deceived in affirming, that Civil 
 Converfation is d great Help to the Infirmities of the Mind; for there is 
 nothing contributes fo much to the Improvement of our Wit and Manners, 
 or is a greater Incitement to virtuous Adlions, or a ftronger Curb upon vici- 
 ous Inclinations than the Company and Converfation of good and virtuous 
 Men. Nor are you at all deceived in faying, that the Health of the Body 
 is an Effed: of the Health of the Mind ; for our Galen fays, that the Trou- 
 ble of the Mind brings Difeafes on the Body ; and that he had cured many 
 Diftempers by bringing the Pulfes of his Patients into good Order, and by 
 quieting the Mind. But as I am not fo well (killed in curing diftempered 
 M inds as could wifli ; and as I know myfelf to ftand in Need of Phyfic, 
 I will wait on you To-morrow as you defire, tho' I ftiould not be able to 
 do you any Good. 
 
 Guazzo, I fhall attend your Coming with great Devotion and Refpci^fj 
 but pray come fooner than you did To-day. 
 
 F I N I S. 
 
ERRATA 
 
 f. lo 1. 4. for Happinefs read Hap ; fame p. 1. 35 for Religions read Religious; p. 13 1. 3 for 
 grows read grow; fame p. 1. 25 for Dafart read Defert; p. 14 1. 2 for roread to p. 15 1. 10 for 
 lugging read lugg. p, 16 1. 29 for Plcafure read Plcafures. 
 

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