Since the definition of Nobility 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 Nobleman, 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 Noble Man.
This part is divided into two. In the first it affirms that this
Nobility is resplendent, and that it shines forth manifestly during
the whole life of the Noble 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 Noble 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 pass." 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 noble 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.