Liber II, Pars I — Quo regimine omnnes cives, et maxime reges, et principes debeant suas coniuges regere. Cap. XIX.

Liber II, Pars I — Quo regimine omnnes cives, et maxime reges, et principes debeant suas coniuges regere. Cap. XIX.

It was said in the previous sections that spouses should not be governed by the same rule as servants: for there is a different kind of governance for spouses than for paternal and servile governance. But because it is not sufficient to treat the governance of spouses in general terms, stating that it differs from paternal and servile governance, it must be addressed specifically regarding how spouses should be governed. Therefore, it should be understood that there is one common rule for every kind of governance. For anyone who wants to govern something well must have special precautions regarding those areas where they see themselves failing more. For just as it is in speech, so it is in actions. For we see that some have tongues that are untrained, while others are stammering: and those who stammer do not stammer in the same way; some find it harder to pronounce one word, while others find it harder to pronounce another. Therefore, anyone who wants to guide those who stammer in speech must instruct them so that they can take on a special effort and a specific challenge regarding the words they find harder to pronounce. Hence, we read that some philosophers did this: who, when they were impeded in speech, took on a special effort regarding those letters they found harder to pronounce, and became eloquent. This is how it works in relation to actions. For when someone sees themselves or another struggling with something, if they want to govern rightly, they need to take special care regarding those areas where they see a greater risk of failure. Therefore, it is important to know that there is one common rule for all governance. For anyone who wants to govern something well must have specific precautions for those things where they see themselves lacking. Just as it is in speech, so it is in actions. For we see some people have clear speech while others stutter; and those who stutter do so in different ways: some find it harder to pronounce one word, while others struggle with different words. Therefore, if someone wants to guide those who stutter in their speech, they need to teach them to focus their efforts and take special care with the words they struggle to pronounce. Thus, we read that some philosophers did this: when they were impeded by certain letters, they took special care with those letters they struggled with, and they became eloquent. Therefore, all citizens' spouses should be chaste; and even more so, the spouses of kings and princes should be chaste, since from their illegitimate offspring greater disputes and discord, or dissent, can arise. Secondly, they should be modest and honorable. For it is not enough for spouses to be chaste and to avoid illicit actions; they must also be modest and honorable, so that they guard themselves against signs and words that seem to lead to dishonor; for it is not enough that another's son does not succeed to the inheritance, but it is required that it be clear that he is certain about his own offspring. When, therefore, dishonorable and immodest signs generate some suspicion about the spouse's infidelity, it is important for spouses to be modest, so that the father is certain about his offspring. Thirdly, they should be abstinent, so that they guard themselves against excess in food. For excess in food leads to lack of self-control. Fourthly, they should be sober, so that they guard themselves against excess in drink. For both excessive food and drink provoke lust. Therefore, the ancient customs among Roman women, as Velerius Maximus states in Book II, suggest that it was considered somewhat disgraceful to drink wine. In the chapter on ancient customs, it was considered somewhat wrong to drink wine. Thus, it is said that the use of wine was once unknown to Roman women, lest they fall into some disgrace, because the nearest step to intemperance from the father Liber was accustomed to lead to illicit desire. Therefore, women should be governed in such a way that they are chaste, honorable, abstinent, and sober. The method by which they should be guided in all these matters varies according to the diversity of the nobility and wealth of the men involved. For citizens who are lacking in nobility and wealth should instruct their wives themselves and apply the necessary precautions so that they may possess the aforementioned virtues. However, those who are abundant in nobility, wealth, and civil power should seek out some matron of good reputation, approved for her long-standing virtue and good morals, to instruct their wives and guide them through proper admonitions toward the virtues they should possess. Having seen that a wife should be governed in such a way that she is properly temperate, it remains to show how she should be governed so that she is also properly silent. For, as it is written in the first book. It is fitting. The ornament of a woman is her silence. If women conduct themselves properly and maintain a fitting silence, they appear more adorned and lead men to greater love. Therefore, it is fitting for them to be silence itself. Thus, it is also fitting for them to be stable, because the more constant and firm a wife is, the greater trust she inspires in her husband, so that he may keep the faith owed to her. Therefore, under such governance, wives should be led so that they may excel in the six virtues mentioned. Namely, that they be chaste, honorable, abstinent, sober, silent, and stable. To achieve this, men can guide their wives either through their own example, through reputable women, or by employing other prudent measures. Therefore, it is fitting for all citizens to govern their wives in this way; and it is even more fitting for kings and princes to do so, since their improper governance can lead to greater dangers for the kingdom.