The Banquet (Il Convito)

by Dante Alighieri

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 Æneas as under the influence of powerful self control in that part of the Æneid wherein this age is typified, which part comprehends the fourth and the fifth and the sixth books of the Æneid. 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 Æneid! What impetus was that when Æneas 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 Æneid. 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 Æneas 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 Æneas possessed this courtesy, when he says that Æneas, then King, in order to pay honour to the dead body of Misenus, who had been the trumpeter of Hector, and afterwards accompanied Æneas, 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 Æneas 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.