The Banquet Part 15

I say, then, that from the beginning a man loves himself, although indistinctly; then comes the distinguishing of those things which to him are more or less; to be more or less loved or hated; and he follows after and flies from either more or less according as the right habit distinguishes, not only in the other things which he loves in a secondary manner, for he even distinguishes in himself which thing he loves princ.i.p.ally; and perceiving in himself divers parts, those which are the n.o.blest in him he loves most. But, since the n.o.blest part of man is the Mind, he loves that more than the Body; and thus, loving himself princ.i.p.ally, and through himself other things, and of himself loving the better part most, it is evident that he loves the Mind more than the Body or any other thing; and the Mind it is that, naturally, more than any other thing he ought to love.

Then, if the Mind always delights in the use of the beloved thing, which is the fruit of love, the use of that thing which is especially beloved is especially delightful: the use of our Mind is especially delightful to us, and that which is especially delightful to us becomes our Happiness and our Beat.i.tude, beyond which there is no greater delight or pleasure, nor any equal to it, as may be seen by him who looks well at the preceding argument.

And no one ought to say that every appet.i.te is Mind; for here one understands Mind solely as that which belongs to the Rational part, that is, the Will and the Intellect; so that if any one should wish to call Mind the appet.i.te of the Senses, here it has no place, nor can it have any abiding; for no one doubts that the Rational appet.i.te is more n.o.ble than the Sensual, and therefore more to be loved; and so is this of which we are now speaking.

The use of our Mind is double, that is to say, Practical and Speculative (it is Practical insomuch as it has the power of acting); both the one and the other are delightful in their use, but that of Contemplation is the most pleasing, as has been said above. The use of the Practical is to act in or through us virtuously, that is to say, honestly or uprightly, with Prudence, with Temperance, with Courage, and with Justice. The use of the Speculative is not to work or act through us, but to consider the works of G.o.d and of Nature. This and the other form our Beat.i.tude and Supreme Happiness, which is the sweetness of the before-mentioned seed, as now clearly appears. To this often such seed does not attain, through being ill cultivated, or through its tender growing shoots being perverted. In like manner it is quite possible, by much correction and cultivation of him into whom this seed does not fall primarily, to induce it by the process of steady endeavour after goodness, so that it may attain to the power of bearing this fruit. And it is, as it were, a method of grafting the nature of another upon a different stock.

No man, therefore, can hold himself excused; for if from his natural root the man does not produce sweet fruit, it is possible for him to have it by the process of grafting; and in fact there would be as many who should be grafted as those are who, sprung from a good root, allow themselves to grow degenerate.

Of the two ways of goodness, one is more full of bliss than the other, as is the Speculative, which is the use of our n.o.blest part without any alloy, and which, for the root, Love, as has been said, is especially to be loved as the intellect. And in this life it is not possible to have the use of this part perfectly, which is to see G.o.d, who is the Supreme Being to be comprehended by the Mind, except inasmuch as the intellect considers Him and beholds Him through His effects, His Works. And that we may seek this Beat.i.tude as the supreme, and not the other, that is, that of the Active Life, the Gospel of St. Mark teaches us, if we will look at it well.

Mark says that Mary Magdalene, and Mary the mother of James, and Mary Salome went to find the Saviour in the Tomb, and they found Him not, but they found a youth clothed in white, who said to them: "You seek the Saviour, and I tell you that He is not here; and therefore be not affrighted, but go and tell His disciples and Peter that He goeth before you into Galilee; and there ye shall see Him, as He said unto you." By these three women may be understood the three sects of the Active Life, that is to say, the Epicureans, the Stoics, and the Peripatetics, who go to the Tomb, that is to say, to the present World, which is the receptacle of corruptible things, and seek for the Saviour, that is, Beat.i.tude, and they find it not; but they find a youth in white garments, who, according to the testimony of Matthew, and also of the other Evangelists, was an Angel of G.o.d. And therefore Matthew said: "The Angel of the Lord descended from Heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow." The Angel is this n.o.bility of ours which comes from G.o.d, as it has been said, of which our argument speaks, and says to each one of these sects, that is, to whoever seeks perfect Happiness in the Active Life, that it is not here; but go and tell the disciples and Peter, that is, tell those who seek for it and those who are gone astray like Peter, who had denied Him, that He will go before them into Galilee; meaning that the Beat.i.tude or Happiness will go before us into Galilee, that is, into Contemplation; Galilee is as much as to say, Whiteness.

Whiteness is a colour full of material light, more so than any other; and thus, Contemplation is more full of Spiritual light than any other thing which is below.

And it says, "He will go before you," but it does not say, "He will be with you," to make us understand that in our contemplation G.o.d always goes before. Nor is it ever possible to us to attain to Him here, to Him, our Supreme Bliss. And it says, "There shall ye see Him, as He said unto you;" that is to say, there you will receive of His Sweetness, that is, of the Happiness as it is promised to you here, as it is established that you may receive it.

And thus it appears that our Beat.i.tude, this Happiness of which we speak, first we are able to find imperfect in the Active Life, that is, in the operations of the Moral Virtues, and then almost perfect in the operations of the Intellectual Virtues; which two operations are speedy and most direct ways to lead to the Supreme Bliss, which it is not possible to have here below, even as appears by that which has been said.

CHAPTER XXIII.

Since the definition of n.o.bility is sufficiently demonstrated, and since in all its parts it has been made as explicit as possible, so that we can now see who is the n.o.bleman, it seems right to proceed to the part of the text which begins, "Souls whom this Grace adorns," in whom appear the signs by which it is possible to know the n.o.ble Man.

This part is divided into two. In the first it affirms that this n.o.bility is resplendent, and that it shines forth manifestly during the whole life of the n.o.ble Man; in the second it appears specifically in its glory, and this second part begins, "In Childhood they obey."

With regard to the first part, it is to be known that this Divine seed, which has been previously spoken of, germinates immediately in our Soul, combining with and changing its form with each form of the Soul, according to the exigency of that power. It germinates, then, as the Vegetative, as the Sensitive, and as the Rational, and it branches out through the virtues or powers of all of them, guiding all those to their perfection, and sustaining itself in them always, even to the point when, with that part of our Soul which never dies, it returns to the highest and the most glorious Sower of the seed in Heaven; and it expresses this in that first part which has been mentioned. Then when it says, "In Childhood they obey, Are gentle, modest," it shows how we can recognize the n.o.ble Man by the apparent signs, which are the Divine operation of this goodness. And this part is divided into four, as it is made to represent four different ages, such as Adolescence, Youth, Old Age, and Extreme Old Age. The second part begins, "Are temperate in Youth;" the third begins, "Are prudent in their Age;" the fourth begins, "The fourth part of their life." Herein is contained the purpose of this part in general, with regard to which it is desirable to know that each effect, inasmuch as it is an effect, receives the likeness of its cause in proportion as it is capable of retaining it.

Wherefore, since our life, as has been said, and also the life of every living creature here below, is caused by Heaven, Heaven is revealed in all such effects as these, not, indeed, with the complete circle, but with part of it, in them. Thus its movement must be not only with them, but beyond them, and as one arch of life retains (and I say retains, not only of men, but also of other living creatures) almost all the lives, ascending and descending, they must be, as it were, similar in appearance to the form of the arch. Returning, then, to our course of life which at present we are seeking to understand, I say that it proceeds after the manner of this arch, ascending and descending. And it is to be known that the ascent of this arch should be equal to its descent, if the material of the seed from which we spring, so complex in its nature, did not impede the law of Human Nature. But since the humid root is of better quality more or less, and stronger to endure in one effect more than in another, being subject to the nutriment of the heat, which is our life, it happens that the arch of the life of one man is of less or of greater extent than that of another, life being shortened by a violent death or by some accidental injury; but that which is called natural by the people is that span of which it is said by the Psalmist, "Thou settest up a boundary which it is not possible to pa.s.s." And since the Master among those here living, Aristotle, had perception of this arch of which we now speak, and seems to be of opinion that our life should be no other than one ascent and one descent, therefore he says, in that chapter where he treats of Youth and of Old Age, that Youth is no other than an increase of life. Where the top of this arch may be, it is difficult to know, on account of the inequality which has been spoken of above, but for the most part I believe between the thirtieth and the fortieth year, and I believe that in the perfectly natural man it is at the thirty-fifth year. And this reason has weight with me: that our Saviour Jesus Christ was a perfect natural man, who chose to die in the thirty-fourth year of His age; for it was not suitable for the Deity to have place in the descending segment; neither is it to be believed that He would not wish to dwell in this life of ours even to the summit of it, since He had been in the lower part even from childhood. And the hour of the day of His death makes this evident, for He willed that to conform with His life; wherefore Luke says that it was about the sixth hour when He died, that is to say, the height or supreme point of the day; wherefore it is possible to comprehend by that, as it were, that at the thirty-fifth year of Christ was the height or supreme point of His age. Truly this arch is not half distinguished in the Scriptures, but if we follow the four connecting links of the differing qualities which are in our composition, to each one of which appears to be appropriated one part of our age, it is divided into four parts, and they are called the four ages. The first is Adolescence, which is appropriated to the hot and moist; the second is Youth, which is appropriated to the hot and dry; the third is Old Age, which is appropriated to the cold and dry; the fourth is Extreme Old Age, which is appropriated to the cold and moist, as Albertus Magnus writes in the fourth chapter of the Metaura. And these parts or divisions are made in a similar manner in the year--in Spring, in Summer, in Autumn, and in Winter. And it is the same in the day even to the third hour, and then even to the ninth, leaving the sixth in the middle of this part, or division, for the reason which is understood, and then even to vespers, and from vespers onwards. And therefore the Gentiles said that the chariot of the Sun had four horses; they called the first Eoo, the second Piroi, the third Eton, the fourth Phlegon, even as Ovid writes in the second book of the Metamorphoses concerning the parts or divisions of the day.

And, briefly, it is to be known that, as it has been said above in the sixth chapter of the third treatise, the Church makes use of the hours temporal in the division of the day, which hours are twelve in each day, long or short according to the amount of sunlight; and because the sixth hour, that is, the midday, is the most n.o.ble of the whole day, and has in it the most virtue, the Offices of the Church are approximated thereto in each side, that is, from the prime, and thence onwards as much as possible; and therefore the Office of prime, that is, the tertius, is said at the end of that part, and that of the third part and of the fourth is said at the beginning; and therefore, before the clock strikes in a division of the day, it is termed half-third or mid-tertius; or mid-nones, when in that division the clock has struck, and thus mid-vespers.

And, therefore, let each one know that the right and lawful nones ought always to strike or sound at the beginning of the seventh hour of the day, and let this suffice to the present digression.

CHAPTER XXIV.

Returning to the proposition, I say that Human Life is divided into four ages or stages. The first is called Adolescence, that is, the growth or increase of life; the second is called Youth, that is, the age which can give perfection, and for this reason one understands this Youth to be perfect, because no man can give except of that which he has; the third is called Old Age; the fourth is called Senility, Extreme Old Age, as has been said above.

Of the first no one doubts, but each wise man agrees that it lasts even to the twenty-fifth year; and up to that time our Soul waits for the increase and the embellishment of the body. While there are many and very great changes in the person, the rational part cannot possess perfectly the power of discretion; wherefore, the Civil Law wills that, previous to that age, a man cannot do certain things without a guardian of perfect age.

Of the second, which is the height of our life, the time is variously taken by many. But leaving that which philosophers and medical men write concerning it, and returning to the proper argument, we may say that, in most men in whom one can and ought to be guided by natural judgment, that age lasts for twenty years. And the reason which leads me to this conclusion is, that the height or supreme point of our arc or bow is in the thirty-fifth year; just so much as this age has of ascent, so much it ought to have of descent; and this ascent pa.s.ses into descent, as it were, at the point, the centre, where one would hold the bow in the hand, at which place a slight flexion may be discerned. We are of opinion, then, that Youth is completed in the forty-fifth year.

And as Adolescence is in the twenty-five years which proceed mounting upwards to Youth: so the descent, that is, Old Age, is an equal amount of time which succeeds to Youth; and thus Old Age terminates in the seventieth year.

But because Adolescence does not begin at the beginning of life--taking it in the way which has been said--but about eight months from birth; and because our life strives to ascend, and curbs itself in the descent; because the natural heat is lessened and can do little, and the moist humour is increased, not in quant.i.ty, but in quality, so that it is less able to evaporate and be consumed; it happens that beyond Old Age there remains of our life an amount, perhaps, of about ten years, a little more or a little less; and this time of life is termed Extreme Old Age, or Senility. Wherefore we know of Plato (of whom one may well say that he was a son of Nature, both because of his perfection and because of his countenance, which caused Socrates to love him when first he saw him), that he lived eighty and one years, according to the testimony of Tullius in that book On Old Age. And I believe that if Christ had not been crucified, and if He might have lived the length of time which His life according to nature could have pa.s.sed over, at eighty and one years He would have been transformed from the mortal body into the eternal.

Truly, as has been said above, these ages may be longer or shorter according to our complexion or temper and our const.i.tution or composition; but, as they are, it seems to me that I observe this proportion in all men, as has been said, that is to say, that in such men the ages may be made longer or shorter according to the integrity of the whole term of the natural life.

Throughout all these ages this n.o.bility of which we speak manifests its effects in different ways in the enn.o.bled Soul; and it is that which this part of the Song, concerning which we write at present, intends to demonstrate. Where it is to be known that our good and upright nature makes forward progress in us in the reasoning powers, as we see the nature of the plants make forward progress; and therefore it is that different manners and different deportment are to be held reasonable at one age rather than at another. The enn.o.bled Soul proceeds in due order along a single path, employing each of its powers in its time and season, or even as they are all ordained to the final production of the perfect fruit. And Tullius is in harmony with this in his book On Old Age. And putting aside the figurative sense which Virgil holds in the aeneid concerning this different progress of the ages, and letting that be which Egidius the hermit mentions in the first part On the Government of Princes, and letting that be to which Tullius alludes in his book Of Offices, and following that alone which Reason can see of herself, I say that this first age is the door and the path through which and along which we enter into our good life, And this entrance must of necessity have certain things which the good Nature, which fails not in things necessary, gives to us; as we see that she gives to the vine the leaves for the protection of the fruit, and the little tendrils which enable it to twine round its supports, and thus bind up its weakness, so that it can sustain the weight of its fruit. Beneficent Nature gives, then, to this age four things necessary to the entrance into the City of the Good Life. The first is Obedience, the second Suavity, the third Modesty, the fourth Beauty of the Body, even as the Song says in the first section of this part. It is, then, to be known that like one who has never been in a city, who would not know how to find his way about the streets without instruction from one who is accustomed to them, even so the adolescent who enters into the Wood of Error of this life would not know how to keep to the good path if it were not pointed out to him by his elders.

Neither would the instruction avail if he were not obedient to their commands, and therefore at this age obedience is necessary. Here it might be possible for some one to speak thus: Then, is that man to be called obedient who shall follow evil guidance as well as he who shall believe the good? I reply that this would not be obedience, but transgression. For if the King should issue a command in one way and the servant give forth the command in another, it would not be right to obey the servant, for that would be to disobey the King; and thus it would be transgression. And therefore Solomon says, when he intends to correct his son, and this is his first commandment: "Listen, my son, to the instruction of thy father." And then he seeks to remove him immediately from the counsel and teaching of the wicked man, saying, "My son, if sinners entice thee, consent thou not."

Wherefore, as soon as he is born, the son clings to the breast of the mother; even so soon as some light of the Mind appears in him, he ought to turn to the correction of the father, and the father to instruction. And let the father take heed that he himself does not set him an example in work or action that is contrary to the words of the correction; for naturally we see each son look more to the footprints of the paternal feet than to those of other men. And therefore the Law, which provides for this, says and commands that the life of the father should appear to his sons always honourable and upright. Thus it appears that obedience was necessary in this age; and therefore Solomon writes in the Book of Proverbs, that he who humbly and obediently sustains his just reproofs from the corrector shall be glorious. And he says "shall be," to cause men to understand that he speaks to the adolescent, who cannot be so in his present age. And if any one should reflect on me because I have said obedience is due to the father and not to other men, I say that to the father all other obedience ought to be referred; wherefore the Apostle says to the Colossians: "Sons, obey your fathers in all things, for such is the will of G.o.d." And if the father be not in this life, the son ought to refer to that which is said by the father in his last Will as a father; and if the father die intestate, the son ought to refer to him to whom the Law commits his authority; and then ought the masters and elders to be obeyed, for this appears to be a reasonable charge laid upon the son by the father, or by him who stands in the father's place.

But because this present chapter has been long, on account of the useful digressions which it contains, in another chapter other things shall be discussed.

CHAPTER XXV.

Not only this Soul, naturally good in Adolescence, is obedient, but also gentle; which is the other thing necessary in this age to make a good entrance through the portal of Youth.

It is necessary, since we cannot have a perfect life without friends, as Aristotle expresses it in the eighth book of Ethics; and the seed of the greater number of friendships seems to be sown in the first age of life, because in it a man begins to be gracious or the contrary.

Such graciousness is acquired by gentle rules of conduct, as are sweet and courteous speech, gentle service courteously rendered, and actions kindly done or performed. And therefore Solomon says to the adolescent son: "Surely G.o.d scorneth the scorners; but He giveth grace unto the lowly." And elsewhere he says: "Put away from thee a forward mouth, and perverse lips put far from thee." Wherefore it appears that, as has been said, this suavity or affability is necessary.

Likewise to this age the pa.s.sion of modesty is necessary; and therefore the nature which is good and n.o.ble shows it in this age, even as the Song says. And since modesty is the clearest sign, in Adolescence, of n.o.bility, because there it is especially necessary to the good foundation of our life, at which the n.o.ble nature aims, it is right to speak of it somewhat. By modesty I mean three pa.s.sions or strong feelings necessary to the foundation of our good life: the one is wonder, the next is modesty, the third is shame, although the common people do not discern this distinction. And all three of these are necessary to this life, for this reason: at this age it is requisite to be reverent and desirous for knowledge; at this age it is necessary or requisite to be self-controlled, so as not to transgress or pa.s.s beyond due bounds; at this age it is necessary to be penitent for a fault, so as not to grow accustomed to doing wrong. And all these things the aforesaid pa.s.sions or strong feelings do, which vulgarly are called shame; for wonder is an amazement of the mind at beholding great and wonderful things, at hearing them, or feeling them in some way or other; for, inasmuch as they appear great, they excite reverence in him who sees them; inasmuch as they appear wonderful, they make him who perceives them desirous of knowledge concerning them. And therefore the ancient Kings in their palaces or habitations set up magnificent works in gold and in marble and works of art, in order that those who should see them should become astonished, and therefore reverent inquirers into the honourable conditions of the King. Therefore Statius, the sweet Poet, in the first part of the Theban History, says that, when Adrastus, King of the Argives, saw Polynices covered with the skin of a lion, and saw Tydeus covered with the hide of a wild boar, and recalled to mind the reply that Apollo had given concerning his daughters, he became amazed, and therefore more reverent and more desirous for knowledge. Modesty is a shrinking, a drawing-back of the mind from unseemly things, with the fear of falling into them; even as we see in virgins and in good women, and in adolescent or young men, who are so modest that not only when they are tempted to do wrong, and urged to do so, but even when some fancied joy flashes across the mind, the feeling is depicted in the face, which either grows pale with fear, or flushes rosy-red. Wherefore the before-mentioned poet, in the first book of the Thebaid already quoted, says that when Acesta the nurse of Argia and Deiphile, the daughters of King Adrastus, led them before the eyes of their holy father into the presence of the two pilgrims, that is to say, Polynices and Tydeus, the virgins grew pale and blushed rosy-red, and their eyes shunned the glance of any other person, and they kept them fixed on the paternal face alone, as if there were safety. This modesty--how many errors does it bridle in, or repress? On how many immodest questions and impure things does it impose silence! How much dishonest greed does it repress! In the chaste woman, against how many evil temptations does it rouse mistrust, not only in her, but also in him who watches over her! How many unseemly words does it restrain!

for, as Tullius says in the first chapter of the Offices: "No action is unseemly which is not unseemly in the naming." And furthermore, the Modest and n.o.ble Man never could speak in such a manner that to a woman his words would not be decent and such as she could hear. Alas, how great is the evil in every man who seeks for honour, to mention things which would be deemed evil in the mouth of any woman!

Shame is a fear of dishonour through fault committed, and from this fear there springs up a penitence for the fault, which has in itself a bitter sorrow or grief, which is a chastis.e.m.e.nt and preservative against future wrong-doing. Wherefore this same poet says, in that same part, that when Polynices was questioned by King Adrastus concerning his life, he hesitated at first through shame to speak of the crime which he had committed against his father, and also for the sins of Oedipus, his father, which appeared to remain in the shame of the son; therefore he named not his father, but his ancestors, and his country, and his mother; and therefore it does indeed appear that shame is necessary to that age. And the n.o.ble nature reveals in this age, not only obedience, gentleness, affability, and modesty, but it shows beauty and agility of body, even as the Song expresses: "To furnish Virtue's person with The graces it may need." Here it is to be known that this work of beneficent Nature is also necessary to our good life, for our Soul must work in the greater part of all its operations with a bodily organ; and then it works well when the body through all its parts is well proportioned and appointed. And when it is well proportioned and appointed, then it is beautiful throughout and in all its parts; for the due ordering or proportion of our limbs produces a pleasing impression of I know not what of wonderful harmony; and the good disposition, that is to say, the health of mind and body, throws over all a colouring sweet to behold. And thus to say that the n.o.ble nature takes heed for the graces of the body, and makes it fair and harmonious, is tantamount to saying that it prepares it and renders it fit to attain the perfection ordained for it: and those other things which have been discussed seem to be requisite to Adolescence, which the n.o.ble Mind, that is to say, the n.o.ble Nature, furnishes forth to it in the first years of life, as growth of the seed sown therein by the Divine Providence.

CHAPTER XXVI.

Since the first section of this part, which shows how we can recognize the n.o.ble Man by apparent signs, is reasoned out, it is right to proceed to the second section, which begins: "Are temperate in Youth, And resolutely strong."

It says, then, that as the n.o.ble Nature in Adolescence or the Spring-time of Youth appears obedient, gentle, and modest, the beautifier of its person, so in Youth it is temperate, strong, and loving, courteous and loyal; which five things appear to be, and are, necessary to our perfection, inasmuch as we have respect unto ourselves. And with regard to this it is desirable to know that just as the n.o.ble Nature prepares in the first age, it is prepared and ordained by the care or foresight of Universal Nature, which ordains and appoints the particular Nature where-ever existing, to attain its perfection.

This perfection of ours may be considered in a double sense. It is possible to consider it as it has respect to ourselves, and we ought to possess this in our Youth, which is the culminating point of our life. It is possible to consider it as it has respect to others, and since in the first place it is necessary to be perfect, and then to communicate the perfection to others, it is requisite to possess this secondary perfection after this age, that is to say, in Old Age, as will be said subsequently. Here, then, it is needful to recall to mind that which was argued in the twenty-second chapter of this treatise concerning the appet.i.te or impulse which is born in us. This appet.i.te or impulse never does aught else but to pursue and to flee, and whenever it pursues that which is to be pursued, and as far as is right, and flies from that which is to be fled from, and as much as is right, then is the man within the limits of his perfection. Truly, this appet.i.te or natural impulse must have Reason for its rider; for as a horse at liberty, however n.o.ble it may be by nature, by itself without the good rider does not conduct itself well, even thus this appet.i.te, however n.o.ble it may be, must obey Reason, which guides it with the bridle and spur, as the good knight uses the bridle when he hunts. And that bridle is termed Temperance, which marks the limit up to which it is lawful to pursue; he uses the spur in flight to turn the horse away from the place from which he would flee away; and this spur is called Courage, or rather Magnanimity, a Virtue that points out the place at which it is right to stop, and to resist evil even to mortal combat. And thus Virgil, our greatest Poet, represents aeneas as under the influence of powerful self control in that part of the aeneid wherein this age is typified, which part comprehends the fourth and the fifth and the sixth books of the aeneid. And what self-restraint was that when, having received from Dido so much pleasure, as will be spoken of in the seventh treatise, and enjoying so much delectation with her, he departed, in order to follow the upright and praiseworthy path fruitful of good works, even as it is written in the fourth book of the aeneid! What impetus was that when aeneas had the fort.i.tude alone with Sybilla to enter into Hades, to search for the Soul of his father Anchises, in the face of so many dangers, as it is shown in the sixth book of the aeneid. Wherefore it appears that in our Youth, in order to be in our perfection, we must be Temperate and Brave. The good disposition secures this for us, even as the Song expressly states.

Again, at this age it is necessary to its perfection to be Loving; because at this age it is requisite to look behind and before, as being midway over the arch. The youth ought to love his elders, from whom he has received his being, and his nutriment, and his instruction, so that he may not appear ungrateful. He ought to love his juniors, since, in loving them, he gives them of his good gifts, for which in after-years, when the younger friends are prospering, he may be supported and honoured by them. And the poet named above, in the fifth book before-mentioned, makes it evident that aeneas possessed this loving disposition, when he left the aged Trojans in Sicily, recommended to Acestes, and set them free from the fatigues of the voyage; and when he instructed, in the same place, Ascanius his son, with the other young men, in jousting or in feats of arms; wherefore it appears that to this age Love is necessary, even as the Song says.

Again, to this age Courtesy is necessary, for, although to every age it is right or beautiful to be possessed of courteous manners, to this age it is especially necessary, because, on the contrary, Old Age, with its gravity and its severity, cannot possess courtesy, if it has been wanting in this youthful period of life; and with Extreme Old Age it is the same in a greater degree. And that most n.o.ble poet, in the sixth book before-mentioned, proves that aeneas possessed this courtesy, when he says that aeneas, then King, in order to pay honour to the dead body of Misenus, who had been the trumpeter of Hector, and afterwards accompanied aeneas, made himself ready and took the axe to a.s.sist in cutting the logs for the fire which must burn the dead body, as was their custom. Wherefore this courtesy does indeed appear to be necessary to Youth; and therefore the n.o.ble Soul reveals it in that age, as has been said.

Again, it is necessary to this age to be Loyal. Loyalty is to follow and to put in operation that which the Laws command, and this especially is necessary in the young man; because the adolescent, as it has been said, on account of his minority, merits ready pardon; the old man, on account of greater experience, ought to be just, but not a follower of the Law except inasmuch as his upright judgment and the Law are at one as it were; and almost without any Law he ought to be able to follow the dictates of his own just mind. The young man is not able to do this, and it is sufficient that he should obey the Law, and take delight in that obedience; even as the before-said poet says, in the fifth book previously mentioned, that aeneas did when he inst.i.tuted the games in Sicily on the anniversary of his father's death, for what he promised for the victories he loyally gave to each victor, according to their ancient custom, which was their Law.

Wherefore, it is evident that, to this age, Loyalty, Courtesy, Love, Courage, and Temperance are necessary, even as the Song says, which at present I have reasoned out; and therefore the n.o.ble Soul reveals them all.