59.—Then the Magnifico said:
“I do not wish my Court Lady to remove hope of everything, but only of wanton things, which (if the Courtier be as courteous and discreet as these gentlemen have described him) he will not only not hope for, but will not even wish for. Because if the beauty, behaviour, cleverness, goodness, knowledge, modesty, and the many other worthy qualities that we have given the Lady, are the cause of the Courtier’s love for her, the end of his love will necessarily be worthy too: and if nobility, excellence in arms and letters and music, if gentleness and the possession of so many graces in speech and conversation, be the means whereby the Courtier is to win the lady’s love, the end of that love must needs be of like quality with the means whereby it is attained.
“Moreover, just as there are divers sorts of beauty in the world, so too there are divers tastes in men; and thus it happens that when they see a woman of that serious beauty, which (whether she be going or staying or joking or jesting or doing what you will) always so tempers her whole behaviour as to induce a certain reverence in anyone who looks upon her,—many are abashed and dare not serve her; and lured by hope, they oftener love attractive and enticing women, so soft and tender as to display in words and acts and looks a certain languourous passion that promises easily to pass and be changed into love.
“To be safe against deceits, some men love another sort of women, who are so free of eye and word and movement as to do the first thing that comes into their mind with a certain simplicity which does not hide their thoughts. Nor are there lacking other generous souls, who—(esteeming that worth is shown in difficulty, and that it would be a victory most sweet to conquer what to others seems unconquerable), in order to give proof that their valour is able to force a stubborn mind and persuade to love even wills that are contrary and recusant thereto,—readily turn to love the beauties of those women who by eyes and words and behaviour show more austere severity than the others. Wherefore these men who are so self-confident, and who account themselves secure against being deceived, willingly love certain women also who by cunning and art seem to conceal a thousand wiles with beauty; or else some others, who along with their beauty have a coquettishly disdainful manner of few words and few laughs, with almost an air of prizing little every man who looks upon them or serves them.
“Then there are certain other men who deign to love only those women who in face and speech and every movement carry all elegance, all gentle manners, all knowledge, and all the graces heaped together,—like a single flower composed of all the excellences in the world. Thus if my Court Lady have a dearth of those loves that spring from evil hope, she will not on that account be left without a lover; for she will not lack those loves that spring both from her merits and from her lovers’ confidence in their own worth, whereby they will know themselves to be worthy of being loved by her.”
60.—Messer Roberto still objected, but my lady Duchess held him in the wrong, supporting my lord Magnifico’s argument; then she continued:
“We have no cause to complain of my lord Magnifico, for I truly think that the Court Lady described by him may stand on a par with the Courtier, and even with some advantage; for he has taught her how to love, which these gentlemen did not do for their Courtier.”
Then the Unico Aretino said:
“It is very fitting to teach women how to love, for rarely have I seen any that knew how: since they nearly all accompany their beauty with cruelty and ingratitude towards those who serve them most faithfully and deserve the reward of their love by nobility of birth, gentleness and worth; and then they often give themselves a prey to men who are very silly, base, and of small account, and who not only love them not, but hate them.
“So, to avoid such grievous errours as these, perhaps it was well to teach them first how to make choice of a man who shall deserve to be loved, and then how to love him; which is not needful in the case of men, who know it but too well of themselves. And here I can be a good witness; for love was never taught me save by the divine beauty and divinest behaviour of a Lady whom it was beyond my power not to adore, wherein I had no need of art or any master;[[425]] and I think that the same happens with all who love truly. Hence it were fitting to teach the Courtier how to make himself loved rather than how to love.”