That section which the text puts forward having been reasoned out and
made sufficiently clear, showing the qualities of uprightness which
the noble Soul puts into Youth, we go on to pay attention to the third
part, which begins, "Are prudent in their Age," in which the Song
intends to show those qualities which the noble Nature reveals and
ought to possess in the third age, that is to say, Old Age. And it
says that the noble Soul in Old Age is prudent, is just, is liberal
and cheerful, willing to speak kindly and for the good of others, and
ready to listen for the same reason, that is to say, that it is
affable. And truly these four Virtues are most suitable to this age.
And, in order to perceive this, it is to be known that, as Tullius
says in his book On Old Age, "Our life has a certain course, and one
simple path, that of natural moral goodness; and to each part of our
age there is given a season for certain things." Wherefore, as to
Adolescence is given, as has been said above, that by means of which
it may attain perfection and maturity, so to youth is given perfection
and maturity in order that the sweetness of its perfect fruit may be
profitable to the man himself and to others; for, as Aristotle says,
man is a civil or polite animal, because it is required of him to be
useful, not only to himself, but to others as well. Wherefore one
reads of Cato, that he believed himself to be born not only to
himself, but to his country and to all the world. Then after our own
perfection, which is acquired in Youth, there must follow that which
may give light not only to one's self, but to others as well; and a
man ought to open and broaden like a rose as it were, which can no
longer remain closed, and spread abroad the sweet odour which is bred
within; and this ought to be the case in that third age which we have
now in hand.
Then it must be Prudent, that is to say, Wise. And, in order to be
this, a good memory of the things which have been seen is requisite,
and a good knowledge of present things, and good foresight for things
of the future. And, as the Philosopher says in the sixth book of
Ethics, it is impossible for the man who is not good to be wise; and
therefore he is not to be called a wise man who acts with cunning and
with deception, but he is to be called an astute man. As no one would
call him a wise man who might indeed know how to draw with the point
of a knife in the pupil of the eye, even so he is not to be called a
wise man who knows how to do a bad thing well, in the doing of which
he must always first injure some other person. If we consider well,
good counsel springs from Prudence, which leads or guides a man, and
other men, to a good end in human affairs. And this is that gift which
Solomon, perceiving himself to be placed as ruler over the people,
asked of God, even as it is written in the Third Book of Kings; nor
does the prudent man wait for counsel to be asked of him; but of
himself, foreseeing the need for it, unasked he gives counsel or
advice; like the rose, which not only to him who goes to her for her
sweet odour freely gives it, but also to any one who passes near.
Here it would be possible for any doctor or lawyer to say: Then shall
I carry my counsel or advice, and shall I give it even before it be
asked of me, and shall I not reap fruit from my art or skill? I reply
in the words of our Saviour: "Freely ye have received, freely give." I
say, then, Master Lawyer, that those counsels which have no respect to
thine art, and which proceed alone from that good sense or wisdom
which God gave thee (which is the prudence of which we speak), thou
oughtest not to sell to the sons or children of Him who has given it
to thee. But those counsels which belong to the art which thou hast
purchased, thou mayst sell; but not in such a way but that at any time
the tenth part of them may be fitly set apart and given unto God, that
is, to those unhappy ones to whom the Divine protection is all that is
left.
Likewise at this age it is right to be Just, in order that the
judgments and the authority of the man may be a light and a law to
other men. And because this particular Virtue, that is to say,
Justice, was seen by the ancient philosophers to appear perfect in men
of this age, they entrusted the government of the cities to those men
who had attained that age; and therefore the college of Rectors was
called the Senate. Oh, my unhappy, unhappy country! how my heart is
wrung with pity for thee whenever I read, whenever I write, anything
which may have reference to Civil Government! But since in the last
treatise of this book Justice will be discussed, to the present let
this slight notice of it suffice.
Also at this age a man ought to be liberal, because a thing is then
most suitable when it gives most satisfaction to the due requirements
of its nature: nor to the due requirements of Liberality is it ever
possible to give more satisfaction than at this age. For if we will
look well at the argument of Aristotle in the fourth book of Ethics,
and at that of Tullius in his book Of Offices, Liberality desires to
be seasonable in place and time; so that the liberal man may not
injure himself nor other men; which thing it is not possible to have
without Prudence and without Justice, Virtues that previous to this
age it is impossible to have or possess in perfection in the Natural
way.
Alas! ye base-born ones, born under evil stars, ye who rob the widows
and orphans, who ravish or despoil those who possess least, who steal
from and occupy or usurp the homes of other men, and with that spoil
you furnish forth feasts, women, horses, arms, robes, money; you wear
wonderful garments, you build marvellous palaces; and you believe that
you do deeds of great liberality: and this is no other than to take
the cloth from the altar and to cover therewith the thief and his
table! Not otherwise one ought to laugh, O tyrants, at your bounteous
liberality than at the thief who should lead the invited guests into
his house to his feast, and place upon his table the cloth stolen from
the altar, with the ecclesiastical signs inwoven, and should not
believe that other men might perceive the sacrilege. Hear, O ye
obstinate men, what Tullius says against you in the book Of Offices:
"Certainly there are many, desirous of being great and glorious, who
rob some that they may give to others, believing themselves to be
esteemed good men if they enrich their friends with what the Law
allows. But this is so opposite or contrary to that which ought to be
done, that nothing is more wrong."
At this age also a man ought to be Affable, to speak for the good of
others, and to listen to such speech willingly, since it is good for a
man to discourse kindly at an age when he is listened to. And this age
also has with it a shadow of authority, for which reason it appears
that the aged man is more likely to be listened to than a person in a
younger period of life. And of most good and beautiful Truths it seems
that a man ought to have knowledge after the long experience of life.
Wherefore Tullius says, in that book On Old Age, in the person of Cato
the elder: "To me is increased the desire and the delight to remain in
conversation longer than I am wont." And that all four of these things
are right and proper to this age, Ovid teaches, in the seventh chapter
of Metamorphoses, in that fable where he writes how Cephalus of Athens
came to Æacus the King for help in the war which Athens had with the
Cretans. He shows that Æacus, an old man, was prudent when, having,
through pestilence caused by corruption of the air, lost almost all
his people, he wisely had recourse to God, and besought of Him the
restoration of the dead; and for his wisdom, which in patience
possessed him and caused him to turn to God, his people were restored
to him in greater number than before. He shows that he was just, when
he says that Æacus was the divider and the distributor of his deserted
land to his new people. He shows that Æacus was generous or liberal
when he said to Cephalus, after his request for aid: "O Athens! ask me
not to render assistance, but take it yourself; doubt not the strength
of the forces which this island possesses, nor the power of my state
and realm; troops are not wanting to us, nay, we have them in excess
for offence and defence; it is indeed a happy time to give you aid,
and without excuse."
Alas, how many things are to be observed in this reply! but to a good,
intelligent man it is sufficient for it to be placed here, even as
Ovid puts it. He shows that Æacus was affable when he described, in a
long speech to Cephalus, the history of the pestilence which destroyed
his people, and the restoration of the same, which he tells readily.
It is clear enough, then, that to this age four things are suitable,
because the noble Nature reveals them in it, even as the Song says.
And that the example given may be the more memorable, Æacus says that
he was the father of Telamon and Peleus and of Phocus, from which
Telamon sprang Ajax and from Peleus Achilles.