The notion of ‘Perfetto Cortegiano’ in Castiglione’s The Courtier, Book IV

                            Baldesar Castiglione’s The Book of The Courtier (1528), one of the most celebrated renaissance courtesy books, serves as a guide to perfect social manners and wit. Politically it seeks to define the position of a courtier in relation to the Prince he serves. In an attempt to offer a pragmatic understanding of courtly life and manners and the binary of power relation between the Prince and his courtiers, Castiglione lays down the qualities that must characterise his “Perfetto Cortegiano” (perfect courtier). Divided into four books, it describes a series of conversations held among the courtiers and the ladies of the Court of Urbino in the presence of the Duchess, Eleanora Gonzaga. The game, proposed by Federico Fregoso whereby “one of this company be chosen and given the task of forming in words a perfect Courtier, setting forth all the conditions and particular qualities that are required of anyone who deserves this name” when consented by the Duchess in Book I, provided the perfect opportunity for all the notable courtiers to speculate on the qualities that a courtier must possess. However, Castiglione’s dedicatory letter to Signor Don Michel de Silva, Bishop of Viseu reveals that “the greater part of those persons who are introduced in the conversations were already dead”. The text, as a “record of the vanished world” as David Rosand says, employs historical characters to improve a period of political decadence into a more fruitful one by outlining the qualities that a perfect Courtier must possess. Castiglione modelled his book on Cicero’s De Oratore, but he is more concerned with literary and stylistic imitation than following the political lessons of Cicero.

                            The first three books articulates three central concepts; namely, “grazia”, “mediocrita” and “sprezzatura”; which are proposed as central to the character of the courtier. The fourth Book set on the fourth evening, records for the most part Ottaviano Fregoso’s opinions. Ottaviano stands out as a more serious and blunt courtier who violates the verbal code of courtly manner  as he dismisses the prescriptions of such skills as “dancing, entertaining, singing and playing games”, as put forward in the first three books, as “vain and frivolous” which serve only to make men “effeminate”. As Lawrence Ryan states, “The discussion suddenly seems to shift from concern with the ideal courtier, possessing a self-contained excellence too lofty for any function in the real world, into an attempt to establish a meaningful role for him in an actual society”. Ottaviano stresses that the most important quality of a perfect courtier must be to win the favour and the mind of the Prince to such a degree that he may be capable of speaking his mind to the Prince without the fear of displeasing him. He deplores the present situation where the Prince is blinded by ignorance and self-conceit being surrounded by flatterers who never correct him in order to win grace and favour by suggesting “things that are agreeable and diverting”. The Prince hence being unaccustomed to truth becomes incapable of obeying the call of duties, honour and justice and becomes an arrogant tyrant, whom Castiglione compares to the giant figures made in the festival of Piazza d’Agone which were stuffed with “rags and straw”. Loathing such a situation, Ottaviano considers the courtier responsible to guide the Prince along the path of virtue and truth. He says that the perfect courtier should be able to teach his Prince “continence, fortitude, justice and temperance, and enable him to relish the sweet fruit which lies under the slight bitterness first tasted by one who is struggling against his vices”. Ottaviano, however, now suggests the courtier to deploy those “vain and frivolous” skills as the means to teach the Prince some virtuous habit, while engaging him in their innocent pleasures. Thus the problematic question of deception that Gaspare had violently attacked previously when Federico had insisted that his ideal courtier is the master of deceit is now justified by Castiglione. Castiglione justifies this deception on moral grounds when he insists that the courtier should strive to use his talents to make himself and his moral lessons pleasing and ingratiating to the Prince in order to advise and educate him. The courtier should thus be: “…practising a healthy deception like a shrewd doctor who often spreads some sweet liquid on the rim of a cup when he wants a frail and sickly child to take a bitter medicine”. Importance is thus placed in pedagogic education and the courtier is entrusted to play the role of an advisor and an educator. Castiglione presents his ideal courtier as the model of active virtue and proposes reason and moral awareness as seminal in just action. His only purpose is to lead the Prince onto the virtuous path.

                         Castiglione stresses that it is of utmost importance for the courtier to have a holistic understanding of the character and interests of the Prince to win his heart and mind and thereby have access to educate and influence him onto the virtuous path of reason and justice. It is this faculty that separated the fates of Aristotle and Calisthenes. While the former with a flexibility of temper superseded the role of an educator, as Castiglione says, “Aristotle knew so well the character of Alexander and encouraged it so skilfully that Alexander loved and honoured him more than a father”, the latter being a rigid advocator of naked truth, that was unalloyed with the art of “courtiership”, only incurred infamy and death. Ottaviano further asserts that an ignorant Prince incapable of governing his people and the state is the “deadliest plague of all”. He believes that the moral and ethical education of the Prince under the guidance of the courtier will serve as a tool of empire-building. It will make him a judicious and capable administrator and this will in turn lead his state to attain the cherished peace and prosperity. Castiglione’s courtier will strive to guide his Prince to become a perfect “governor” who would adroitly govern his state and the citizens justly and also act as a peacemaker to bind the citizens together by “marriage ties”. The perfect courtier with his noble qualities attains a grand stature and is equated to those Greek leaders who emerged from the Trojan horse. Thus Ottaviano anticipates the rebirth of the utopian Golden age as he sought to redefine the character of the courtier.

                            In this context, Castiglione also seems to draw our attention to the interdependent power relationship that exists between the Prince and the courtier. The courtier cannot exist without the court or the Prince. He is both politically and economically dependent on the Prince. But the Prince, too, is dependent on the advice of the courtier, for as Ottaviano said that virtues lie rooted in our soul but develops into its full form only when education nurtures them.This process of ethical growth is fostered under the care of the “Perfetto Cortegiano” who like a farmer will cultivate his faculties by guiding him to abide by reason and truth. Castiglione’s text displays a tendency to corrupt absolute power by making the Prince as much dependent on the courtier as the courtier is on the Prince and the court.

                                Though most of the courtiers express their doubts over the possibility of undertaking such a difficult role, yet Ottaviano is hopeful and so is Castiglione. The ultimate goal of Castiglione’s “Perfetto Cortegiano” is to “become his Prince’s instructor”. Castiglione ingenuously transformed the knight whose prime objective was to adopt the courtly codes of social conduct and to serve his lady, into a dutiful pure spirit whose sole purpose is to serve his Prince as an advisor.

Courtier as an Adviser

Baldassare Castiglione wrote Il Cortegiano beginning it in 1508 somewhat after the Platonic model like Republic. In 1561, Sir Thomas Hoby translated it into English as The Book of the Courtier. The book provides some prescriptive ways that make an ideal or a perfect courtier. As one of the seminal courtesy books of the Renaissance, it is made up of a series of dialogues, debates on various topics of interest to the courtiers who wish to act in the best possible manner. The fictional conversation is made to occur over the course of four evenings amongst the courtiers of the Duke of Urbino in 1507 (where Castiglione himself was part of the Duke’s court), it defines and appropriates the role of the courtier as an adviser. A courtier is said to be the royal adviser of the prince and his court. An ideal courtier is to blend in the characteristics of being graceful, unassuming and courageous individual. He must be committed to justice, truth, wise counsel and never boast of his accomplishments and hanker after rewards. Along with these dispositions, he is expected to have a warrior spirit, be athletic and having knowledge of humanities and fine arts. He is to be equally skilled in music and dancing.

A courtier plays an infinitely delicate role in the court. Though the concept of an ideal courtier is unusual, yet he is to be effortlessly discreet along with the qualities of temperance, fortitude, liberality and all the virtues that foster the peace of mind. He will never enrage the prince and must ensure that the ruler or prince does not make decisions opposed to the welfare of his state and the people. If he knows that his prince is of an evil intention, he should dare to oppose him in a gentle manner and bring him onto the path of virtue. By the supremeness of power, or being flattered by friends and obsessed with pleasure-seeking and amusements, the prince cannot accept anyone else’s advice or opinion. “They believe that it is easy to know how to rule and that successful governance requires no art or training other than brute force” (p.286, The Fourth Book of the Courtier) .They think true happiness lies in what they want to do. Some of them hate reason and justice believing these as hindrance to their desires and these reduce them to servitude. Their irrationality makes them ignorant of themselves and the world around them. This dark veil of ignorance is the cause of all human errors. The only way to remove this is to enlighten human souls through virtues, skillful practice and reasons. A good, rational prince is always advantageous to the mankind. As an adviser, the chief function of a courtier is to make his prince virtuous through which he can relish the innocent pleasures. Virtue helps people to distinguish between true and false knowledge. A man who lacks true knowledge easily falls to vice. Like Machiavelli, Castiglione is not speaking of the prescribed Christian ‘virtues’ but of ‘virtue’ as a state of being. He is not overtly disturbed by the presence of vice in the court. He explains that virtue can not exist without vice nor justice without injustice. So he considers the truly competent courtier as a stabilising force among these binary oppositions.

A courtier will encourage the ruler to learn from a master whom he qualifies as someone of deservedly superior knowledge than someone who speaks in the name of authority. It is the superior God or Nature who endows men with the noble qualities. In the Fourth Book of the Courtier, Castiglione points out that it is difficult to learn the qualities instructed by the courtiers to their lords unless Nature herself provides these to human beings. Since these qualities are natural, it is even shameful to be lacking. The potentiality for these virtues is rooted within the human soul and education enhances these faculties. So, the duty of the courtier as an adviser is to motivate the prince to develop his faculties of noble qualities.

There are two ways of exercising the power of rule: domination of some masters over their slaves or the way the soul commands the body and the way some princes rule their citizen through laws or the way reason commands human desires. True freedom lies in living under the good laws. To build a prosperous nation with an assurance of providing its people the true freedom; a true, benevolent ruler is inevitable and necessary. An ideal courtier is capable of making such good princes. So a good prince is inseparably related to an ideal courtier. Contrary to it, if a dishonest courtier misleads a prince, he must be punished. The courtier whose instruction is to make the prince so excellent must be of more excellent than the prince himself. It is really important to make an honest courtier for the sake of a greater interest of a nation. The courtier must remember his real tasks: to guide the undecided, perplexed prince towards firm and realistic path and inspire him to build an approachable relationship with his subjects. “The ruler is good when his people are good, because the prince’s life acts as a model and guide for the citizen, and the way he behaves necessarily governs the behaviour of all the others” (Courtier, p.300).

‘Sprezzatura’, one of the important rhetorical devices, is required to be an ideal courtier. The author defines the Italian word in his book as ‘nonchalance’, ‘careful negligence’ and ‘effortless and ease’. The ideal courtier is someone who “ conceals art and presents what is done and said as if it was done without effort and virtually without thought”(Courtier,31). ‘Grazia’ or grace, not presented here with its religious overtones, but as a quality tempered by ‘gravitas’ or dignity-these two qualities assure a courtier that his speech does not seem affected or forced. The grazia can be achieved through sprezzatura. A courtier must remain unnoticeable in the art of presenting his personality. Castiglione’s emphasis on creating ‘natural impression’ of the courtier reiterates the notion of Ovid who advised the young men of the court to cultivate casual look of neglect in order to exude self-confidence. With a disciplined and benevolent intent, the courtier can manage to speak consistently the truth that would allow him to become a trusted and useful adviser in the court. He must express himself in an appropriate manner which is to have worthwhile effect. If his thoughts expressed by words are not witty, fine, acute, elegant and solemn, it would have little or no significance.

The ideal Renaissance courtier recognises himself as bound by codes of deference towards whomever he is serving. Yet at the same time, he remains loyal to his own sense of right and wrong. He must respect his own values during his interactions with his equals and superiors. The Book of the Courtier is not only a treatise on the behaviour of an ideal courtier as adviser but a meditation on the meaning of a graceful life. Castiglione advises the noble of Italy how to position themselves in a new social situation where advancement comes only by pleasing the princes. The way of pleasing the princes is to aid them in ruling. A perfect courtier can contribute in the development of the state by advising them .The book thus has a worth that transcends the time it was written for.

Castiglione: The courtier as Adviser

The humanist belief that the close relation between good education and good governance led to the writing of educational treatises that explained the type of training in the studia humanitatis that was to be imparted to prospective princes.notable amongst these were “On Education” by Juan Luis Vives and “The Right Education of Boys” by Jacopo Sadoleto.Later,Roger Ascham,the tutor to the future Queen Elizabeth,wrote his celebrated “The Scholemaster” that established a pattern of instruction and ideal of conduct.These books paved the way for a new genre,that saw the humanists addressing not only the princes,but also their courtiers,nobles and councillors.Book two of the “Dial of Princes” by Antonio de Guevara clearly states that his advice is intended for the great lords as well as the princes.The other notable book of this type was named ‘The Governor” by Sir Thomas Elyot.Both these books show their indebtdedness to the seminal text named “The Book of the Courtier” by Baldassare Castiglione.

Drafted between 1513 and 1518,and published ten year later,the book is influenced by Ciceros “De Oratore” due to its form and gives us the classic formulation of the definition of the perfect courtier.Although not on the exact same theme,Stefano Guazzo’s “Civil Conversations” resembles it due to its dialogic form spread over four books.

Castiglione writes about the world he knew, speaking in the name of his own acquaintances, and expressing the ideals that inspired his own career, both as humanist and as diplomat.He provides for his dialogues,a specific historical setting-the palace of the Duke of Urbino,and the spekers were prominent personalities of his times.The discussions held on the fourth evening gives the framework of the formation of the perfect courtier.

Signor Ottaviano Fregoso,in the beginning of his speech,describes the courtier to be good and virtuous,not “simply in himself,but in regard to the end to which he is directed”.It is this “end” that Ottaviano goes on to speak about in detail-the sole vocation of the courtier is to win the “mind and favour” of the prince,thereby creating the premise of telling him the truth about matters expediently,without managing to displease him.For Ottaviano,and Castiglione,the perfect courtier must be the one who can oppose the prince if he chooses the path of evil and bring him to the path of virtue.

In order to drive home their views,courtiers must be charming,quick witted,prudent and scholarly,thus successfully imparting the ideal of justice,liberality and magnanimity in the prince.Curiously,though Ottaviano speaks disparagingly about singing,dancing and playing games,terming these as “vain and frivolous”,he later goes on to approve of festivities as “the flower of courtiership”only if it secures the “virtuous end” for the prince.

As the evening discussions unfold,Ottaviano astutely recognizes ignorance and conceit as the primary pitfalls of princes.He wants no flatterer,liar or slanderer in the kings entourage.Ottaviano is specially mindful of what is distinctly identified in Elyot’s “The governor” as “the mortal poison of flattery”.Ottaviano wants the savant courtier to “tell them(the princes) the truth and remind them of what is right”.The true courtier must not be averse to offering a trenchant criticism of the prince,unlike his friends who refrain from doing so fearing the princes wrath.In this context,Bacon too,reveals his reservations about “friends” in his advice to the Earl of Rutland-“your lordship hath many friends who have more leisure to think and more sufficiency to counsel than myself;yet doth my love to you dedicate these few free hours to study of you and your intended course;in which study if I find out nothing but that which you have from others,yet I shall perhaps confirm the opinion of wiser than myself”.

Ottaviano gives a sinister picture of the state deprived of the sage advice of the courtier-the prince,unaccustomed to hearing the truth,would wield unrestrained power,simultaneously retiring to pleasure seeking and amusements,thereby making the cardinal mistake of “believing that it is very easy to know how to rule and that successful government require no art or training”.This ignorance gives rise to serious lacunae in governance,causing so much destruction and ruination that it may be called “the deadliest plague of all”.

It is here,that the courtier’s role assumes its somber significance.He must teach the prince the values of continence,fortitude,justice and temperance.But the process of educating the prince is a shrewd art-the courtier must be ready offer a bitter pill under a “cloak of pleasure” to ensure that his stern diktat is followed by the recalcitrant prince.

This art becomes important if we keep in mind More’s “Utopia” where Raphael hythlodaeus speaks of the men,who,offering beneficial measures to the king found themselves “banished or treated with ridicule”. The predicament recurs in Starkey’s “Dialogue” where men speaking for the good of the state were “put to cruel and shameful death”.

In this difficult task,the three qualities that serve the courtier in good stead are- grazia,mediocrita and sprezzatura.Grazia,or innate grace and grace of action ensures that the courtier remains the dominant personality in the court.Mediocrita,or the ability to take the moderate path is of primary importance in the political agenda of the state.However,it is sprezzatura,or the ability of the courtier to display “an easy facility in accomplishing difficult actions which hides the conscious effort that went into them” ,that is perhaps the most important of his art.

It is Ottaviano’s faith in the courtier and his guidance of the prince that makes him declare that the single rule of a good prince is the noblest form of government.This idea is echoed by Guevara in his “Dial of Princes”,whre he states that the ruler furnished with sound advice ensures that the common wealth is ruled not merely by just laws,but also by a just king.Ottaviano goes on to say that such a prince would acquire the “heroic virtue that will raise him above human limitations” : the vir virtutis-the end that is reached with generous help from the courtier.

Towards the end of the discourse.Ottaviano answers various questions from his audience.Signor Gaspare asks about the mode of instruction of the prince by the courtier,to which Ottaviano replies that he prefers practice,followed by intellectual exercise,conforming with the renaissance thought of the idea of praxis.Magnifico Giuliano finds it unacceptable,that “the courtier whose instruction is to make the prince so excellent,must be more excellent than the prince himself”.To this Ottaviano replies that “although the courtier teaches the prince,it can not be said to follow that he is of greater dignity than the prince”.Ottaviano goes on to compare the courtier to a whetstone which “is used to sharpen iron,though it cuts nothing itself”.The Magnifico Giuliano also wonders whether any difference in the age of the prince and the courtier,could spoil the otherwise excellent arrangement but Ottaviano rejects the apprehension. He also does not mind Cesare Gonzaga’s claim that the venerable courtier that he has constructed should be called a schoolmaster,and ranks him with the likes of Phoenix,Aristotle and Plato.

To conclude,one may consider the life of Castiglione to find that the Perfect Courtier was Castiglione himself-his life made memorable with splendid events and momentous issues. He was a close friend of Raphael and Bembo,served great princes, two Dukes of Urbino, the Marquis of Mantua and Clement VII. He visited England on a mission to the Order of the Garter,was trusted and well beloved by Charles V and he ended his life in Spain as Papal nuncio.“The Book of the Courtier” is remarkable for its treatment of moral, ethical and political issues with use of metaphors and references.The importance of the book far outstrips the context of time and place as Spenser is said to have been influenced by it.In English literature,one finds the Earl of Kent to be a stock character,a well meaning subject in ‘King Lear” and in “Edward the second”,whose advice is ignored by the respective kings,who go on to suffer in the end. Indian history too, tells us about the formidable Chanakya, whose formulations on political,social and military affairs as well as the economy of the state secured for Chandragupta a large and prosperous empire.One understands,that the courtier’s art-of grazia,mediocrita and sprezzatura,will continue to intrigue modern day courtiers-bureaucrats and diplomats,alike;even in the wake of the changing face of world politics.

Shiladitya Banerjee.

Castiglione-The Courtier as the Adviser

"On the steps of the Apennines, almost in the centre of Italy towards the Adriatic, is situated, as everyone knows, the little city of Urbino." It is in this Urbino that the author of these words, Baldesar Castiglione, learned in humanist scholarship, spent many years of his life, first in the service of Guidobaldo of Montefeltro, Duke of Urbino, and after his death, in the service of Francesco Maria della Rovere. And it is in the Court of Urbino that provides the setting for his work The Book of the Courtier. It has been recorded by Castiglione himself that the idea for writing the book came to him during his time at the Court, when Fracesco was the Duke.

Four separate books make up the entire work. It recounts conversations at the Court of Urbino. Opinions expressed by the members of the Court- men and women alike. On the one hand, then, the book tries to present to its reader, a number of political ideas that surfaced during the Renaissance in the fifteenth century. On the other hand, it is a book that tries, through the discussions, to convey the idea of the perfect courtier, and in the process of doing so, also discusses, quite extensively in fact, the nature and duties of the good prince and the role of the courtier as an adviser to the prince. In the fourth book, Ottaviano points out that the greatest faults in a ruler are ignorance and conceit and the root of these two evils is falsehood. The prince may be led astray by false advice and it is the duty of the courtier to point him down the correct path. Is virtue natural or can it be taught? Which is better- a republic or the princely state? Should the courtier be formal or informal when he instructs the prince? These are some of the key issues that are discussed by the courtiers in the fourth book.

Castiglione's work had a long lasting and far reaching influence in Europe, especially in England. As a compendium of some of the political ideas of the Renaissance, it serves its purpose. But as George Bull points out in his introduction, the work had several flaws including glossing over or ignoring facts about the courtiers and distorting history. As an advice book (which it to a certain extent is) it is a part of a long standing tradition of such books in Europe. What is it then that makes Castiglione's work significant? In order to answer this question and place the book in context of the Renaissance, we must travel further back into the past and try and look at the way in which the Court, and along with that the role of the humanist, had developed and changed.

Quentin Skinner, in the first volume of The Foundations of Modern Political Thought notes that when the signori came to power in Italy, it helped in bringing about certain changes in Renaissance political thought. Of these, one of the most important changes was a shift in the notion of the role of the humanist. Hans Baron, in his book The Crisis of the Early Italian Renaissance, distinguishes between two forms of humanism, of which he terms one 'civic humanism'. Who was the civic humanist and what was his role? The civic humanist was one who would lead an active political life. Skinner notes that for writers like Leonardo Bruni and his successors, involvement in civic affairs was thought of as the representation of the highest condition of human life. But when the signori come to power and socio-political dynamics begin to change, there is also a noticeable shift in the role of the humanist. In the republican state, the civic humanist concerned himself with the whole body of citizens. Their advice was directed at everyone. In this later period, in the princely state, the humanist now focuses completely on the more powerful and more influential figure of the prince, overlooking the figure of the individual citizen.

Castiglione's The Book of the Courtier embodies this shift in the role of the humanist. In this work, the ideal courtier is not one who actively takes part in the affairs of the state. Instead, his only concern is the ruler, the prince. His only duty is to win the favour of the prince and give him good advice so that he follows the right path and can inculcate within him the right virtues. This is the reason why Castiglione's work acquires significance. Not because it is a book of courtesy, not because it brings together different contemporary political ideas, not because it is, to a certain extent, a part of the tradition of advice books written for princes, but because it is an evidence of this important shift in the role of the humanist as the courtier that took place in the fifteenth century in what Skinner calls 'The Age of Princes.' Ottaviano, in the fourth book, says, "...a man who strives to ensure that his prince is not deceived by anyone, does not listen to flatterers or slanderers or liars, and distinguishes between good and evil, loving the one and detesting the other, aims at the best end of all."

Essay on Courtier as Advisor

The issue of talent over training is discussed in detail in the fourth instalment of The Book of the Courtier by Baldassare Castiglione. The natural gift of leadership in a prince has to be moulded under the unflattering guidance of a wise courtier. Undoubtedly, a good prince is a man of special abilities, but he needs to be guided in the path of virtue by the prudent courtier. Therefore, the real test of courtiership lies in the ability to speak the truth; the prince should be wary of flatterers and liars because they do not point out his flaws, and keep his vision covered by the veil of ignorance. True knowledge is the main weapon of the honest courtier in his endeavour to help the prince in maintaining the high ethical standards of leadership. Even the ancient rulers had followed the example of noble courtiers to sharpen their leadership skills. Ignorance is equated with the inability to take the correct decision; the learned courtier should primarily act as an advisor to the prince, and help him in making the right choices. Good judgement is impossible without true knowledge, and the courtier, therefore, should be a man of wisdom; musical and dancing skills are secondary. The courtier should be able to fearlessly participate in decision-making, and oppose the prince whenever he strays from the correct path.

Justice, according to Signor Ottaviano, is the biggest responsibility of the prince. It would be necessary to choose men of “wisdom and probity”, who would act as counsellors. The chief advisor would help the prince in choosing the right men; it would form the “council of nobles”. The courtier would elucidate the true idea of justice from a Christian perspective; the issue is again centred on a moral code. In this aspect, the advisor acts as a moral preceptor, and philosophically explores the ethical implications of good judgement. The question of talent over training arises once again: the high moral standards are acknowledged universally, but they are accessible to only a few; the true leader achieves that state of perfection through proper guidance. Being a good prince means being a good governor; being a wise courtier is equated with being a learned philosopher. The prudent courtier combines the wisdom of the ancient philosophers with the theological precepts of Christianity. The political weapons of the prince are chiselled by moral virtues.

An important question arises in the discourse on ideal courtiership: is the advisor superior to the prince? If the courtier has to set a good example for the prince, is he not more capable than the prince himself? The courtier does not have the scope to attain that state of perfection, but he sincerely acknowledges the importance of the virtues. The protégé surpasses the capabilities of the mentor because of his natural talent as well as upbringing. Also, Castiliglione provides the example of the whetstone which sharpens metal, but does not cut anything itself. Castiglione is wary of concluding that the courtier is wiser than the prince; it clearly reflects his conservative political stance. The courtier contributes in the training of the prince, but he is not the sole contributor. The courtier’s virtues are for the guidance of the prince, and he trains himself to become the prince’s advisor. Emphasis is laid on the age of the courtier: he should be a man of experience. The courtier is superior to the prince only in terms of experience; in other aspects, the courtier maintains a humble distance from his master. Therefore, the courtier trains himself through learning and experience to play his role as an advisor. But the prince himself should be capable of learning from the noble courtier’s example; he should be “naturally inclined and suited to his role”. Thus, the prince needs to have the talent of becoming a good governor.

The virtues of an ideal courtier separate him from the rest; the issue of talent over training is resumed in the discussion of good courtiership. The ideal courtier is himself a man of talent; he sharpens his skills through learning and experience to serve the prince. Thus, the ideal courtier is born with natural abilities which differentiate him from other courtiers; he then assumes a bigger responsibility. Castiglione concedes the fact that the ideal courtier can no longer be treated as an ordinary court attendant; he elusively assumes a higher position through his talents. Becoming the prince’s advisor is the highest aim of the courtier, and that position can only be occupied by a man of natural abilities. Thus, the prince’s instructor should be praised as the perfect courtier.

The instructor, as mentioned earlier, should be an elderly man. The elderly courtier would consistently make choices based on reason, and would not be assailed by base emotions. Continence is an important virtue, and the advisor would refrain from taking immature decisions due to his age. Having control over his emotions is necessary for the advisor in making impartial choices, and a wise elderly man seldom relies on his emotions to deliver a judgement. The instructor is not a man of action, but of contemplation; the prince acts upon his advice, and the instructor does not engage himself directly in frivolous activities. Thus, the prince’s advisor leads a contemplative life. He has experience in various activities of the court, and has the necessary skills to perform them, but he does not get involved directly due to his age. The humble detachment of the advisor gives him a dignified stature. In fact, the chief advisor should not directly participate in activities of courtly entertainment like singing and dancing. Also, it would be inappropriate for an elderly man to engage himself ostentatiously in merry-making. Thus, the duties of the advisor should primarily involve guiding the prince in governance. The instructor should have the rhetorical skills to argue on political and philosophical issues because he has to convince the prince without being dogmatic. He sets an example of following a moderate path; blunt attacks on the ego will aggravate the situation. Therefore, the advisor should also be a good debater in order to persuade the prince.

Rajdeep Pal

PG 1, Roll 22

The Courtier as Advisor: Castiglione's The Book Of Courtiers

“In my opinion, therefore, the end of the perfect courtier is. . .to win for himself the mind and favour of the prince he serves that he can and always will tell him the truth about all he needs to know, without fear or risk of displeasing him.” – thus gives Baldassare Castiglione his thesis, through the voice of a nonchalant courtier Ottaviano, portraying sprezzatura, on the role of an ideal courtier in his The Book Of The Courtier published in 1528. The work can be taken as a fictionalized depiction of Castiglione’s own experience at the court of Duke Guidobaldo da Montefeltro of Urbino, narrated in the form of series of conversations between few fictional courtiers. Here, taking Count Lodovico and Frederico as “the perfect courtier”, the spirit of renaissance humanism is reflected in Castiglione’s emphasis on the development of the character of a prince as guided, advised and channelized by a courtier who must have the qualities of a good wit, charm, prudence and scholarliness.

The principle goal of an ideal courtier is to instill into the prince the seeds of virtue that befits a ruler, like justice, liberality, munificence and nobility, through constant encouragement and deterrence from the path of evil. As the merit of any good deed has two elements, i.e. choosing a virtuous end for intentions, and the knowledge of finding a convenient and suitable way for its achievement, thus for the prince to achieve the ultimate goal of establishing a good state he needs to be protected from temptations, liars, flatterers, slanderers, etc. by the ability of the courtier.

The root vice in any human is falsehood, and it is the cause of the formation of ignorance and conceit in those princes who are drunk in their own power. If any prince is surrounded by unscrupulous men who prefers to let him live wickedly to win his favours as flatterers and thus to gain materialistically from the intimacy, or maybe are simply too afraid to criticize the falseness of the prince, this fosters ignorance in his mind of the world and of himself which in turn makes him hate reason and justice. By letting themselves get carried away by self-conceit, evil princes result in the decadence of themselves and of the states. It is here that the vital element of a true courtier is missed the most, one who would “tell them the truth and remind them of what is right.” Castiglione gives few examples from the annals of history of bad rulers like Cimon being censured for being attracted to wind, Scipio for loving sleep and Lucullus for loving banquets. But even these men took meticulous counsel from wise. Thus the princes need critical assistance of philosophers and courtiers to show the path to virtue, good governance and a prosperous state.

A courtier must win over the prince’s mind, be intimate, to gradually plant the inception of a virtuous journey with continence, fortitude, justice and temperance. To bring back a corrupted prince, to “enable him to relish the sweet fruit which lies under the slight bitterness first tasted by one who is struggling against his vices” is the job of the courtier through inspiration, education and advice. But this exercise must be moderated by the introduction of different entertainments like music, arms, horses, verse, conversation of love, etc to keep the prince absorbed and to give a holistic education, thus making the advice-making much more organic in texture and spirit.

As an answer to the query of the Duchess, signore Ottaviano gives an extensive and intensive catalogue of advices that an ideal courtier is to give to his prince. A prince has bipartite nature of his life, one that of clear insight and judgment and the other that of lawful commands and proper manner, thus a dialectic synthesis of reason of thought and humaneness of soul somewhat reflecting Aristotle’s Nichomachean Ethics; thus the prince must not only give enduring laws and ordinances to the people, but also ensure their execution and himself perform them. A courtier must advice the prince not to be always warlike but to strive for the attainment of peace and thereafter make the best use of the blissful leisure without drowning into malevolent opulence and decadence. He must also sow the seeds of practical virtues of fortitude, steadfastness, patience, resolution, etc. which are needed in the time of war to get the moral virtues in the time of peace which includes justice, continence, temperance, charity, etc.

A prince must be strong-willed enough to punish the wicked, but must use the element of punishment not as vindictive, but as reformative. This is essentially because the rule of the prince over his subjects must not be that of a master over slaves, but that of a father over his sons, thus forwarding the idea of 'pater familias'.

“For if I knew how to teach my prince and instruct him in all the virtuous ways. . .I would think nothing more was needed for me to have achieved well enough for the purposes of a good courtier.” – shows the primary importance of teaching of virtue in the role of a courtier. Here a question arises as whether to teach the prince virtues through theoretical argument or day-to-day practice, and Castiglione answers it as “as intellectual virtue is perfected by teaching, so moral virtue is perfected by practice.” A prince’s education should be advised to start with practice, as practice enables to govern the instincts not yet under the control of reason and thus commanding a discipline to reach a worthy end. It is then that intellect, fostered through arguments, should mould it to achieve perfection.

An interesting thing to note here is that Castiglione also expresses his own political theory of an ideal governmental structure in a state. This he does through the speech of Ottaviano where he tells the Duchess that he would advice a prince to form the state as a well balanced symmetry between three forms of governance, i.e. rule by the prince, rule by the best and rule by the common people, thus a monarchy with the active elements of oligarchy and sort of democracy.

A courtier must show the prince his responsibilities and guide him in their implementation. The principle duties being justice, appointment of the wise and judicious men of probity in varied posts, distribute honours and medals according to merit, issuing strict laws and obeying the laws himself. A prince, very importantly, must be religious in the true sense of the term and be free from any shards of superstition; as to revere Lord God means being in the happy side of good fortune and also maintaining an ideal figure to his subjects. A prince must rule his nation neither too oppressively, lest causing a rebellion, nor too tolerantly, lest resulting in the general decadence of the nation into corruption, but he should follow a middle path to be loved, adored, revered, respected and followed by the subjects. To quench the intrinsic restlessness of the public, which is fostered by neglect, cowardice and worthlessness of bad prince, a good prince must follow the courtier’s advice to set up a strong and just rule.

Another courtier, Cesare Gonzaga critisises Ottaviano as, with the effect of so many instructions, the courtier will become less of a courtier and more of a schoolmaster, and the prince more of a governor; and he adds the need of a monarch to live primarily a life of luxury and conquest. To this signore Ottaviano replies that for a true prince no more a relevant praise is there than to be a good governor as he should primarily govern his nation than spend more and more in the name of kingly opulence and engage in excessive warfare.

“So it follows that the courtier, whose instruction is to make the prince excellent, must be more excellent than the prince himself.” – opines Magnifico Giuliano, echoing a similar assertion by the Duchess that if an ideal courtier is truly an accumulation of all the aforesaid virtues that he teaches the prince, then he ought to be a great and better prince himself. It’s quite interesting to see Ottaviano’s superb rhetorical defense in this verbal ensnarement. He first retorts diplomatically by saying that a courtier knows better how to speak than to act, thus highlighting the role of a courtier as an adviser, then points to the argument that a courtier’s advices and instructions are not the sole cause of what the prince is to be, as the latter must be “naturally inclined and suited to his role”, or else the courtiers efforts will bear no fruit. Here one is immediately reminded the problem between ‘nature and nurture’ found in Erasmus’ The Education of a Christian Prince and even see the shadow of Pico Della Mirandola’s Oration on the Dignity of Man where one finds a treatise on the ideals of human capacity, assertion, self-fashioning, etc.

Just like farming on sterile land is futile and fruitful in fertile land – “The farmer is not by himself responsible for the harvest, but without him all the other things would be of little or no use.” – so is the role of the courtier like a whetstone which sharpens iron, but cuts nothing itself. Here Castiglione almost pre-echoes the modern bureaucratic diplomacy through the balanced use of subjective meaning of a thesis and the externalized performative use of rhetoric in its argument.

One may point out drawbacks in the book regarding Castiglione’s use of differentiating human character into clichéd conventions or in his lack of flexibility in political ideology, but still The Book Of The Courtier remains an important courtesy book and renaissance treatise on political thought.

Thus to habituate the prince in the virtues gradually through a holistic education, safeguard him the deceiving traps of flatterers, prevent him from getting infected from self-conceit and thus to ensue prosperity of the state is what an ideal courtier is ought to do, or in Castiglione’s own words – “…just as the aim of a doctor should be to make men healthy, so the aim of the courtier is to make his prince virtuous.”

Shubhankar Das@PG1
Roll - 10

The Courtier as Advisor: Castiglione's The Book of the Courtier

In 'The Book Of The Courtier' Baldssare Castiglione presents the picture of an ideal court,outlining the virtues of an ideal prince. In accordance to the Renaissance spirit of humanism, Castiglione emphasizes upon the growth of individual thought, establishing the moral character of the prince aided by the courtier's advice and influence.

The role of the courtier is of immense importance in channelizing the unrestrained power of the young prince. Signor Ottaviano thus pronounces that the courtier should always be able to pronounce the truth,without the fear or anxiety of displeasing the prince. He must possess the skill to make him aware of the virtues of justice,liberality,magnanimity and gentleness that befits a ruler. It is the courtier who should deter his prince from the path of evil. This can be realized when he is venturesome enough to oppose the prince, obliterating every evil intention, to bring him back on the track of virtue.

Referring to Count Lodovico and Frederico as “the perfect courtier”, Ottaviano establishes how “falsehood” can be detrimental to the development of the prince's personality. It leads to nothing but ignorance and conceit. The courtier often manifests the tendency of flattering the prince,daring not to criticize him blatantly for the fear of being punished. They would rather have him live wickedly than correcting the follies. However the prince needs someone to offer him with the truth,pointing out the correct way. Thus, an ideal courtier is one who honestly comes up with the truth,lest fearing the prince's reproach. He must be genuinely concerned about the welfare of the prince and not merely driven by a fancy to win grace and favor.

The prince often drunk with power may fall back upon amusements and pleasure-seeking as an intrinsic part of his life-style. Blinded with false confidence,he may start believing that governance is an easy task requiring no art or training. It may take him to a point where clinging on to his personal wants and desires , he hates reason and justice. He thus gets carried away by self-conceit, becoming stern and arrogant. This ignorance of how to govern people gives way to utter discord leading to death,destruction,burning and even ruination. Some of the princes are recorded to be so exalted in rank that all eyes constantly observe their every move. Hence,not only their great but even their slightest defects are always marked. Thus it is recorded that Cimon was censured for being attracted to wind,Scipio for loving sleep and Lucullus for loving banquets. At this critical juncture what a prince requires is a strict philosopher, candidly revealing to him the face of true virtue. It is the courtier who must explain to the prince how to comport and be an ideal government.

A true courtier must be able to win over the confidence of his prince so much so that he may visit him anytime for discussing the state of affairs without any hindrance. He must gradually instill virtue in his prince's persona bestowing upon him the qualities of continence,fortitude,justice and temperance. He must impart in the prince the strength to endure the slight bitterness of struggle that lies beneath the sweet fruit of successful governance. In this way the courtier leads the prince along the rough path of virtue. Signor Gaspare opines that attributes concerning music and dance are of a lesser importance to the courtier. He must be endowed with qualities enough concerning the education of the prince. Signor Ottaviano however suggested that a prince must lead both kinds of life. On one hand he must be carrying clear insight and judgement. On the other he must possess the acumen to issue lawful commands in it's correct manner concerning things that are reasonable and within authority. Duke Fredrico thus wraps it all up by commenting that one who can command with authority is always obeyed.

An ideal ruler sets up enduring laws and ordinances for his countrymen to live a dignified life and enjoy in a worthy manner which in turn is channelized by the courtier. Here Ottaviano discusses at length the 'practical virtues' that must be inherent in the prince. Along with 'steadfastness','long suffering patience' and an indomitable spirit he emphasizes upon 'fortitude' which is specially useful during times of war. He interestingly points out that the virtues conducive to “moral excellence” are more essential in times of peace rather than during war. This is because harmonious state of affairs often tempts the prince to be misdirected by pleasures. It is essentially the role of the courtier to maneuver the prince as Ottaviano proclaims “I knew how to teach my prince and instruct him in all the virtuous ways we have outlined already...”

Signor Gaspare at this juncture, questions as to how the courtier should ideally impart “good education” to his prince . He meant to clarify whether the instructions must be conveyed casually or should they be substantiated with arguments during a verbal conflict. Ottaviano a bit vexed by this sudden digression opines to rely upon the natural instincts over reason. He pronounces that just as intellectual virtue is perfected by teaching so also “moral virtue is perfected by practice”.

Magnificio Guillano puts forward the idea that the courtier leading the prince to excellence must himself be supercilious. He portrays how the age difference between the prince and the courtier may open up different situations. The prince if elder to the courtier can be expected to be more knowledgeable. Thus the courier cannot really bestow instructions upon him. On the other hand if the courtier is old he cannot keep up with the gusto of the prince in games and merrymaking. Ottaviano counters him by establishing the importance of one's natural inclination in playing a certain a role. Thus he refutes that all the courtier's guidance would be futile if the prince doesn’t manifest a natural knack for governance. Thus the courtier cultivates and nurtures the already fertile mind of the prince. This ideal of self-fashioning may be thought to have been inspired by Pico Della Mirandola’s 'Oration on the Dignity of Man'

The book can be seen as a recreation of Castiglione's own experience at the court of Duke Guidobaldo da Montefeltro of Urbino. Organized as a series of fictional conversations that occur between the courtiers, the book discusses at length the role of the courtier in motivating the price to achieve a perfect governance.

SAYANTI MUKHERJEE

PG-I

Roll No- 06

Conceit Of Sincerity:The Courtier As Adviser In The Book Of The Courtier

In this essay we can approach the aspect of the courtier and advising from two levels. Firstly by determining the way in which the courtier performs the duty of the adviser, what style and rhetorical strategy does he employ or should employ according to Castiglione.( as we can consider the book as an advisory guide on how to advise).Secondly, it can also be viewed as a work of comparison on what distinguishes the courtier and his form of advising from an ordinary adviser. These approaches are closely interlinked and reaches a common ground. The first thing that strikes the reader is the amiably minimalistic style the author employs while elaborating upon the art of advising. A style that is not austere, Yet its neither too rigid in its application nor severe in its argument. That is a primary quality that a good adviser should posses. Another is the knowledge of past and history. Because Castiglione is not exactly readable for the originality of his thought. Rather it’s a work of documentation of classical ideals already propagated by humanists like Plato and Cicero. An attempt that is termed as “bold plagiarism “by George Bull in his introduction of the translated work (The Book Of The Courtier, p-13) .However, The adviser is certainly not bound by the condition of originality. He can advise his ruler to do exactly something that has been proved successful before, thus glorifying the past greats.Not necessarily by naming them, and if the prince is ignorant (which he often is) then the source of the advise does not matter (I will come back to this issue of the ignorance of the ruler and how the courtier can rectify it). What matters is the formulation of a tried and tested method and presenting it to the prince in a way as refined as possible. History teaches not to repeat us our mistakes so wisdom based on a strong knowledge of past can scarcely go wrong. The courtier needs to build this wisdom within him to be a credible adviser. Add to this the qualities of grace and charm. He is bound by the “anxiety of pleasing” but what the author seems to suggest is that he can minimize the disagreement by being charming and graceful while advising. That does two things. It increases the plausibility of the suggestion and it adds conviction to the argument. Note that here too the flexibility in the primary suggestion (if it somewhat limits the plausibility of the idea) has been made up by more aesthetic and refined tropes such as intellectual capacity speech, oration, rhetoric and posture. The rationality of thought and reasoning with inner humaneness and goodness of the soul have been accorded the supreme importance in Nicomachean Ethics in the shaping of a complete individual. An approach that is inward looking. But when you are in a more public realm, when you are convincing, influencing and shaping how others should think, the external manifestations need equal emphasis. Thus advising is seen by Castiglione not normative but more as a performative quality. Being a good adviser falls into the same bracket as excelling in dance, music and athleticism. In Book I during the games there is a firm politeness with which the courtiers advise which is related to this performative approach. As if there is a game of calculation is going on between the duchess and them on how much space should be given to each other. To the courtier it is a test of timing .He cannot ‘rightly refuse to obey “her (p-45), madam’s wish and her priority come first. Yet it does not deter him from advising or expressing deferred judgement or disagreement. Restraint and the timing of restraint is equated with the balance and harmony of thought. Diplomacy is as much about when and how to stay silent, and observe restraint as it is about the timing of speaking. The diplomatic aspect of advising seems to be the most intriguing part. He strongly argues that flattery is absolutely unacceptable, when the prince is doing something wrong the courtier should dare to oppose him. But in my opinion, here Castiglione’s argument does not stand on a firm ground. Because there is an underlying moral tone in his suggestions for a good adviser which is coterminous with the didactic and nonchalant (“sprezzatura” or “studied carelessness”) tone applied in most of the book. But not when he highlights this diplomatic side of disagreement between the ruler and his courtier. Notably this is also the part where he explains the exact role of the adviser in the most cleared fashion. He says good deed consists in truly virtuous end for our intentions. But it also lies in the knowledge of “how to find convenient and suitable means for its attainment” (Courtier,p-285).The adviser should ensure that his prince finds it as smoothly as possible. Advising for the sole purpose of winning favour is strictly prohibited. But Castiglione here indulges in a sort of morality play and gives his courtier a moral high ground which is not backed by logic. He claims the sincerity of the courtier is a virtue, but it rather comes across as a conceit. I think the courtier’s primary concern is not for his ruler but for the state itself. Because politics may fail, but in order to keep the state functioning bureaucracy must function too. Often the adviser can use the prince as his tool. Then flattery becomes unacceptable not because of its immorality But it is counterproductive to the running of the state. But Courtier’s disagreement is not of a conscientious Objector but of a clever diplomat. There is also a subtle hint of assuming authority or becoming the more pro active if the ruler fails to perform, without risking his displeasure. It is notable to find how “suggestion” and “advise” later get replaced with “instruction”. What Castiglione terms as Sincerity works as conceit. Conceit that is praiseworthy but not a moral virtue. Ignorance of the ruler is evil, so is falsehood employed by his courtier. But on the one hand, where good advising skills are seen as part of decorum, which he in turn reflects a perfect courtly gentleman representing the true spirit of Renaissance. On the other hand, he uses falsehood to convince his ruler. The contradiction does not lie in the falsehood being a good quality of adviser, moral vacuity can co exist with diplomatic acumen quite harmoniously. Contradiction is in Castiglione giving his courtier a position of higher moral ground where he can lead his prince into “paths of virtue”. Indeed he can lead him, but he can also manipulate him, exploit him and misguide him. That notion is surprisingly absent. The notion which says in spite of having “pure” and “true “knowledge of evil the courtier can deliberately misguide his ruler. It is absent because perhaps that does not present an ideal courtier to us. The idealisation Castiglione offers revolves around individuals i.e. the ruler, not the state itself .But the idea structure of power is only complete when the Governor is wiser than the governed but the adviser to the governor is even wiser than him. The Courtier may operate in a leisurely courtly atmosphere but his mind should always be prepared for a state of war. This is why administrative experience is crucial, the author himself is a good example. Even if the ruler is ignorant the state can run by his advisers, but the courtier simply cannot be ignorant. In diplomacy falsehood can be a virtue, ignorance is always a liability. Another contradiction is in how Castiglione opposing brute force of power but in return replacing it with another form of brute force. One is anarchical, there is no central authority. Another can be well calculated and administered but a brute force nonetheless. In many ways the courtier can encroach the sovereign space of the ruler.However,the sovereignty of the state can never be compromised. The courtier as adviser has virtues that are acquired, including nobility. It minimises, if not dismisses the role of fortune and destiny. But the ruler posses’ virtues that are natural. The adviser should nurture Those virtues and instil “goodness”(something again, according to Castiglione, that can be acquired and Cultivated) in the ruler. The Book Of The Courtier is interesting to me because it in many ways lays the foundation of modern Bureaucracy. I would like to draw a parallel between the government Castiglione discusses and many modern day parliamentary democracies including India where there is often a notion put forward that in spite of an inept political leadership the state can function if there is a strong bureaucratic setup (Where judiciary and armed forces are extended forms of the bureaucracy). Castiglione does not specify or deal with elected forms of government in general. But the problem with this modern notion is that it highly underestimates the aspiration and expectations of the electorate. Even in a state which is not democratic the aspiration of the ruled and the governed stays. And more importantly, what also stays is the moral claim of the ruler on his citizens. Castiglione captures this spirit brilliantly. So if the question arises in spite of being wiser, more quick witted, charming and graceful than the prince why the adviser cannot rule? Because he lacks natural virtues created by fortune and destiny. And he lacks the moral claim on the state. In an essay titled “My Intellectual Path” published in New York Review Of Books a decade ago Isaiah Berlin wrote “Human nature is not fixed, its common”. The Book Of The Courtier offers remarkable Insights into the aspects of advising and courtiership,offering many similarities between Renaissance courtly environment and modern diplomacy .But I think it remains somewhat limited in its prospect because Castiglione lays too much emphasis on the fixity of human nature and too little on its commonality. Firm and articulate as though these advise are, sometimes their short-sightedness is too obvious to deny.

Work Cited

Castiglione,Baldesar. The Book Of The Courtier.Translated by George Bull.Harmondsworth:Penguin Books.1976.

Somak Mukherjee

PG-I

Roll No-45

Book IV of Castiglione- The Courtier as an Advisor

The whole idea of the courtier as an object that is constructed comes with the question of what can be the purpose of such construction. This is where the serious Ottaviano bluntly states that the end purpose of the courtier is to win over the trust of the prince. The courtier always has the option to waste his time in trivial things or invest his time in winning the confidence of the prince that can help him to be an honest advisor in the long term. Castiglione’s book four of his text, The Book of the Courtier showcases Ottaviano among other speakers envisaging the new role of the courtier as an honest advisor to the prince.

The prince is a repository of unbridled power , always surrounded by friends who would rather flatter for the fear of falling out of favour. Since the prince, who might be a new prince ,acquires the absolute power when there is no training as such, therefore, it is the responsibility of the courtier to channelise the power to moderation and welfare of the state in general. The prince is as good as a blank slate and whether he is motivated to be good or evilly arrogant and conceited, that depends on the courtier. On one hand , the courtier safe keeps the power of the prince and on the other hand, he guards the natural bent of the prince’s disposition to yield to corruption. Hence, to a certain extent Cesare Gonzaga might be right when he compares the courtier in his advisor’s role to that of the schoolmaster.

In the Ciceronian style of Castiglione, this descriptive work further goes into analyzing how the courtier can be an adept advisor in developing the disposition and positively influencing intentions of the prince. Ottaviano brings in the examples of ideal courtiers like Federico and Count Lodovico whose virtues did not make them ‘’good and praiseworthy’’ only for themselves but also for their purpose towards general welfare of the state. As he further states, that a courtier has to win the prince’s confidence enough to have the courage to oppose the latter’s unworthy decisions when necessary. With the virtues that the courtier has procured over the years he should have the power and respect to make the prince realize the consequences of his actions born out of his vices that might result in the infamy of his royal and honourable family. One of the courtier’s main aim as an advisor should be to protect the prince’s mind from the influence of flatterers and all those who seek to deceive him. A courtier who has such an aim besides his unmatched knowledge in the distinction between good and evil can be safely relied as one who tries to achieve ‘’the best end of all’’.

The basic problem with a young prince is that he does not have any one to guide him in to doing what is right. Those who are there are always to scared of being punished if they end up criticizing any action or decision of the prince. The prince’s friends quickly turn from being honest friends to flatterers as they try to win his favour by agreeing with all his decisions. This further abets his ignorance about himself and gives birth to arrogance and conceit which becomes difficult to oppose later by honest and sincere well-wishers. On reading this section of Book IV , one might feel that Castiglione slips into focusing more on the prince than the courtier’s role in the prince’s life. However, as we read further , it becomes clearer that perhaps Castiglione allows the courtiers of Urbino’s court to engage in presenting the multifarious aspects of the prince and his world only to prove how and why the courtier is necessary as an advisor.

The courtier should aid the prince in his ‘’goodness and wisdom ’’as he strives to work as a devoted servant of God for the benefit of mankind on the earth. Castiglione seems to believe that if the subjects are good then the ruler is bound to be good and there can be an all round development of the state. Ottaviano states that the virtues are necessary not just because of the consequences they have that are beneficial and should be imparted to the prince but also because some of them are necessary in times of war and other crisis. To exemplify this , he talks of fortitude that is necessary as a virtue during war since it robs the soul of emotions that garners fear and awareness of loss and danger. However Signor Gonzaga refutes this by asking if much of significance is laid on the ‘’good education’’ of the prince then what should be the mode of the courtier as an advisor and instructor. Gonzaga’s question is about whether the mode employed by the courtier be one of casual tone conveyed in a manner that the prince understands it indirectly or should it be directly conveyed during some kind of argument justifying the distinctions between good and evil. He also asks if the courtier as an advisor should employ the sheer art of practice to instruct the prince or engage himself in arguments of various theories to convey the right path to the prince. In reply , the slightly irated Ottaviano confirms that the practice should be followed by an attempt to govern the instincts that cannot be deciphered by reason.

Magnifico Guiliano questions the theory of how can the courtier instruct the prince to be excellent if he is not more dignified and better than the prince in terms of dignity. Considering that there might be an age difference between the prince and the courtier it might be difficult for the courtier to relate to prince in his accomplishments. In case of sports for example, the courtier cannot go out of his way to accomplish in the field of sports and also cannot engage himself in the merrymaking that the prince involves himself in. In answer to Guiliano’s point of view, Ottaviano clarifies that the courtier’s instructions cannot solely make a prince. They are supposed to aid the nobility of character and the royalty of disposition embedded within the prince. Giving the example of whetstone , Ottaviano justifies that the courtier introduces the various virtues to the prince but cannot be expected to become greater than the prince in terms of virtue. As an advisor it is not fair to undermine his capabilities as an advisor to the prince because of this since his intentions are noble and serve the purpose of his knowledge, learning and abilities. It is indeed his way of serving the state by aiding the prince into the path of virtues and deterring him from yielding to the temptations of vices.