Liber II, Pars II — Qualiter iuvenes se habere debeant in ludis, et in gestibus, et in vestitu. Cap. XIII.

Liber II, Pars II — Qualiter iuvenes se habere debeant in ludis, et in gestibus, et in vestitu. Cap. XIII.

First, young people should be abstinent in their eating, sober in their drinking, temperate in their sexual behavior, enter into marriage at the appropriate age, and conduct themselves modestly with their wives. Next, it remains to show how they should behave regarding games, gestures, and clothing. However, as the philosopher proves, play is a kind of diversion and avoidance of worry. Poli. This is necessary in life, which can be explained in two ways. First, to avoid illicit desires. Second, from the attainment of the intended goal. The first way is thus evident. For the human mind cannot be idle: therefore, when someone is free from work and does not focus on some lawful pleasures, they immediately begin to wander, thinking about unlawful things. Polit. He says that play is a kind of diversion and avoidance of worry. Therefore, to avoid being distracted by unlawful matters and to steer clear of illicit pleasures, it is sometimes beneficial to have some games and to engage in lawful and honorable pastimes. But who are those games, and what are those pastimes that boys should engage in? This will be explained below. The second way to demonstrate this is taken from the pursuit of the intended goal. For not everyone can immediately achieve the intended goal: therefore, to avoid failing in the pursuit of the goal due to continuous labors, it is beneficial to intersperse some games and some lawful pastimes with one’s duties, so that by receiving some rest from this, they may be able to work more effectively toward achieving the goal. Hence, the philosopher says. The philosopher says that since a person cannot rest after achieving a goal, and sometimes someone sets a goal for themselves that they work towards for a long time before achieving it, it is necessary to introduce some games and some enjoyable activities, so they don't fall short of reaching their goal. Therefore, children should be taught about games in such a way that they are not completely prohibited from playing: rather, they should have moderate, honest, and noble games. For shameful games, indecent speech, and dishonorable activities should be prohibited for young people, as the philosopher says. The philosopher. Next, we will see how young people should conduct themselves regarding games. It remains to see how they should behave regarding their gestures. Gestures are defined as any movement of the limbs, from which one can judge the movements of the soul. For we see that wise and good people have orderly and honest gestures: they restrain their limbs so that they do not make any movements from which someone could infer arrogance of spirit, foolishness of mind, or intemperance of desire. Discipline is necessary for a person in their gestures. For since a person is focused on reason and understanding, they do not perceive natural impulses in the same way, nor do they act from natural instinct like birds and beasts. Birds and other animals acting from natural instinct do not require discipline in the same way that a human does, who uses reason and understanding; and they are not sufficiently inclined by nature to perform their necessary actions. The discipline that should be applied to gestures is that each member should be directed toward its proper function. A person does not hear through the mouth, but through the ear. Therefore, it is in vain when someone wants to hear another, to keep their mouth open. In the same way, a person does not speak with their feet, nor with their hands, nor with their elbows, but with their mouth. Thus, those who have undisciplined gestures, when they want to hear others, keep their mouths open; similarly, those who are undisciplined in their gestures, when they want to speak, extend their feet and legs, or move their arms too much, or raise their shoulders, or do other things that contribute nothing to speech. Therefore, young people need to be disciplined so that they have proper gestures and use their body movements in a way that serves the tasks they intend to accomplish. For acting out certain movements of the body that do not serve the intended purpose comes either from a lack of understanding or from a prideful spirit, or from some other fault. Having seen these things, it remains to discuss the third point that was proposed at the beginning of the chapter, namely how young people should behave regarding clothing. Clothing is indeed seen to be organized for three purposes. These purposes are for enjoyment, utility, and honor. Every good thing is either enjoyable, useful, or honorable. An honorable good can also be called an honorable status, for what is honorable is the same as the status of honor. If clothing is sought for the sake of an enjoyable good, then delicate and soft garments are sought. If it's for something useful, then warm clothing is sought to fend off the cold in winter, or not warm clothing in summer. If, however, clothing is sought for the sake of honorable good, then beautiful and elegant garments are chosen. It is indecent, however, to be overly concerned about the softness of clothing and about pleasure in them, for this leads one to become intemperate and timid. For a person easily succumbs to lust and the softness of the flesh if they take too much pleasure in their clothing and in the enjoyment of it. Such clothing seems more feminine than masculine. For they are not steadfast, but soft and easily break into lust. Secondly, excessive softness in clothing makes a person timid. For when iron weapons have a certain hardness, those who are always concerned about soft clothing hesitate to take up arms and become timid. Young people, especially when they reach a different age, should be trained to be capable of engaging in military tasks, so that they don't shy away from weapons, and they should not become overly attached to the softness of clothing. Next, we need to explain how young people should conduct themselves in their clothing, so that they serve a purpose of enjoyment. It remains to show how they should behave regarding these matters, so that they serve a purpose of utility. This should be understood by distinguishing between complexions, seasons, and ages. For those with more depressed and less porous complexions are not as harmed by heat and cold as those with rarer complexions. Thus, women, because they are more phlegmatic and have a denser and less porous complexion, as is evident from the lack of hair, are less affected by heat and cold than men. So too, we must distinguish between seasons: for in cold seasons, and when the north wind blows, one should use different clothing than in warm seasons when the south wind blows. We must also distinguish between ages: for the elderly, because they lack the natural warmth intrinsic to youth, require more external warmth. Therefore, clothing should be varied according to the properties of the seasons, complexions, and ages, so that they serve a useful purpose. But in order to serve a noble good, one must also consider the customs of the homeland and the condition of the people. Thus, young people should be instructed regarding clothing, so that they are not overly concerned with the softness of garments, considering the conditions of the season, complexion, and age, as required by the customs of the homeland and the condition of the people, so that they may use appropriate clothing for the benefit of the body.