________________________________________________
_
The Fourth Treatise - CHAPTER XXVI
Since the first section of this part, which shows how we can recognize
the Noble 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 noble 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 noble 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 appetite or impulse which is born in us. This appetite
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 appetite or natural impulse must have Reason for its rider; for
as a horse at liberty, however noble it may be by nature, by itself
without the good rider does not conduct itself well, even thus this
appetite, however noble 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 fortitude 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 noble 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
assist 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 noble 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 instituted
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 noble Soul reveals them
all. _
Read next: The Fourth Treatise: CHAPTER XXVII
Read previous: The Fourth Treatise: CHAPTER XXV
Table of content of Banquet (Il Convito)
GO TO TOP OF SCREEN
Post your review
Your review will be placed after the table of content of this book
