Liber I, Pars II — Quid est veritas, et circa quae habet esse, et quod decet reges et principes esse veraces. Cap. XXIX.

Liber I, Pars II — Quid est veritas, et circa quae habet esse, et quod decet reges et principes esse veraces. Cap. XXIX.

Just as in life, it often happens that people either overindulge or fall short in their conversations, so it is with truth. For truth consists in a certain balance. However, anyone who speaks more than what is true deviates from the truth due to excess; and anyone who denies what is true and admits to lesser things deviates from the truth due to deficiency. Therefore, since lying is always to be avoided, as it is said, those who are not truthful, neither open nor showing themselves as they are, are considered reprehensible. For what else is it to lie, except not to be open and not to show oneself as one truly is? Therefore, from this truth, by which one presents oneself as truthful and manifest, some deviate by excess, showing in words or actions more than they truly are. And such people are called boastful. Some, however, deviate from this truth through deficiency, pretending to possess some worthless qualities that are not actually in them. Those whom the philosopher calls 'mockers,' that is, those who ridicule and scorn. Therefore, it is necessary to establish a certain middle virtue through which diminished qualities may be moderated and excesses may be restrained. This, however, is commonly referred to as Truth. It is clear, then, what truth is: it is the virtue that moderates contempt and restrains boasting. Having seen what truth is, it remains to consider what it ought to be. It should be noted, therefore, that while it is possible to affirm that something exists which does not, or to deny that something exists which does, this is to lie; however, it is possible to not state everything that is true without committing a lie. Therefore, wishing to be truthful, one should not pretend to possess a goodness that one does not have, nor should one concede the existence of evil within oneself that one does not believe exists. However, one should not claim to possess all the goodness that one knows one does not have; for although no one should lie, not every truth must be spoken at all times and in every place. In fact, according to reason, we can sometimes remain silent about the truth, depending on the situation and time. Therefore, the truth pertains to the repression of boastfulness and the moderation of contempt; however, it is not equally principal regarding these matters. But primarily, truth stands opposed to boastfulness and aims to repress it. Consequently, it stands opposed to contempt and intends to moderate it. Therefore, the philosopher states in Book 4. In the Ethics, chapter. Regarding the truth, it is said that to lean towards the lesser and to say of oneself things that are less than what they are is the work of a wise person. Therefore, it is fitting for a truthful person to never claim to be greater than they are. Some people boast about their great virtues, yet they often lack those very qualities; they promise great goods and assistance to friends and acquaintances, but they deliver little or nothing. However, it is clear that such people are boastful and insincere, and they should not exceed the truth in their claims, but rather should understate them; as long as they do not lie, they should not stray too far from the middle ground, because if they stray too far from the middle, they will not appear truthful but rather ridiculous. If someone were so strong and vigorous that it was clear to others that they could fight against a hundred opponents, but they only claimed to be able to fight against one weak opponent, everyone would recognize that they were speaking in a derisive manner. Therefore, the term 'irony' and 'derision' is derived from when someone notably concedes less about themselves than is true. Thus, it is important to moderate such derisions and to suppress boastfulness. However, it is more important to suppress boastfulness than to moderate derisions, because (as has been said) in such matters it is better to understate oneself than to claim more than is true. We can assign two reasons why it is always better to understate rather than overstate in such matters. The first reason comes from self-reflection. The second reason comes from the perspective of others. For everyone is naturally inclined to believe that their own good is greater than it really is. Therefore, people are often deceived about themselves, believing they are more capable than they actually are. Thus, when discussing one's own goods, one should always lean towards humility, because we must recognize that our own goods often seem greater to us than they truly are. This reasoning is addressed by the philosopher in his writings. He states that it is wise to lean towards humility. For it is a mark of great wisdom to know oneself and to understand that one's own goods are always perceived as greater than they are. The second reason is drawn from the perspective of others. For those who do not humble themselves are their own admirers, boasting about the good things they possess. And because people generally recoil from those who praise themselves, it is fitting to downplay one's own merits in such matters, so that one does not become burdensome to others. This reasoning is addressed by the philosopher in the same work. The Ethics states that one should downplay oneself to avoid being burdensome due to excessive boasting. Having shown what truth is that we speak of, and concerning what it must be: it is clear that it is fitting for kings and princes to be truthful. For those who notably downplay themselves and speak of themselves in a notably lesser and more trivial way than they are, seem to be ridiculous and contemptible. On the other hand, those who excessively elevate themselves and claim to be greater than they are seem to be boastful and burdensome. Therefore, if it is fitting for kings to be not contemptible but reverend, and not burdensome but gracious and lovable, they should not be boastful or ridiculous, but open and truthful, not showing or boasting about themselves as greater than they are, or promising others more than they can deliver. On the contrary, it is even more fitting for kings and princes to avoid boasting, especially when they have many who incite them to boastfulness and could boast about many things.