THE SECOND BOOK OF THE COURTIER
without reason that we have the proverb, 'dress makes not the monk.'"
"I do not say," replied messer Federico, "that fixed opinions of men's worth are to be formed only in this way, or that they are not better known by their words and acts than by their dress: but I do say that dress is no bad index of the wearer's fancy, although it may be sometimes wrong; and not only this, but all ways and manners, as well as acts and words, are an indication of the qualities of the man in whom they are seen."
"And what things do you find," replied my lord Gaspar, "from which we may form an opinion, that are neither words nor acts?"
Then messer Federico said:
"You are too subtle a logician. But to tell you what I mean, there are some acts that still endure after they are performed, such as building, writing, and the like; others do not endure, such as those I have now in mind. In this sense, therefore, I do not say that walking, laughing, looking, and the like, are acts,— and yet all these outward things often give knowledge of those within. Tell me, did you not judge that friend of ours, of whom we were speaking only this morning, to be a light and frivolous man as soon as you saw him walking with that twist of his head, wriggling about, and with affable demeanour inviting the by- standers to doff their caps to him? So, too, when you see anyone gazing too intently with dull eyes after the manner of an idiot, or laughing as stupidly as those goitrous mutes in the mountains of Bergamo,171— do you not set him down a very simpleton, although he neither speak nor do aught else? Thus you see that these ways and manners (which I do not for the present regard as acts) in great measure make men known to us.
29.— "But another thing seems to me to give and to take away from reputation greatly, and this is our choice of the friends with whom we are to live in intimate relations; for doubtless reason requires that they who are joined in close amity and fast companionship, shall have their desires, souls, judgments and minds also in accord. Thus, he who consorts with the ignorant or wicked, is deemed ignorant or wicked; and on the contrary, he who consorts with the good, the wise, and the discreet, is himself
