Liber II, Pars II — Quod filii nobilium, et maxime regum et principum ab ipsa infantia, sunt tradendi literalibus disciplinis. Cap. VII.

Liber II, Pars II — Quod filii nobilium, et maxime regum et principum ab ipsa infantia, sunt tradendi literalibus disciplinis. Cap. VII.

Although it should be decided that all people ought to learn letters, so that through them they may become wiser and better able to avoid illicit things, some seem to have a legitimate excuse if they do not apply themselves to the study of letters. However, those who are poor and lack the necessities of life, if they are drawn away from liberal studies to seek the necessities of life for themselves, seem to have an excusable reason. Noble people, especially kings and princes who abound in wealth and possessions, are entirely blameworthy if they do not take care of their children's education, so that they are also taught liberal studies from early childhood. That the study of letters should begin in childhood can be pursued in three ways. The first way is derived from the aspect of eloquence. The second is from the aspect of attention. The third is from the aspect of perfection, which is acquired through knowledge. For it is fitting for those who wish to learn letters to be able to articulate the written words distinctly. It's fitting for them to be attentive and eager about the things that are taught in literature. Thirdly, it's fitting for them to strive for the perfection of knowledge according to their own capacity. The first way is derived from eloquence. For we see in common languages that rarely can someone speak any language clearly and distinctly unless they have been accustomed to it from childhood; for one who wishes to transfer to distant parts where the languages differ from their mother tongue, even if they stay there for a long time, can hardly or never speak that language correctly. So if this is the case with the languages of laypeople, much more will it be so with the literary language, which is the language of philosophy. For philosophers see that no common language is complete and perfect, through which they could perfectly express the natures of things, the customs of people, the courses of the stars, and other matters they wished to discuss; thus, they found for themselves a kind of proper language, which is called Latin, or the literary language: they established it to be so broad and rich that through it they could sufficiently express all their concepts. Therefore, if this language is complete, we cannot speak other languages correctly and distinctly unless we are accustomed to them from childhood: in terms of eloquence, that is, so that we may speak Latin correctly and distinctly, if we wish to learn letters, we must apply ourselves to literature from childhood. The second way to investigate this same matter is derived from the aspect of attention and fervor that is required in study: however, no one studies well unless they are fervent and attentive in their studies. Since habit is like a second nature, as Aristotle says in his Politics. We tend to prefer those activities to which we have been accustomed since childhood; because everyone is more focused and enthusiastic about what they find pleasing; so we need to engage in the study of letters from childhood. The third way is taken from the aspect of perfection, which is necessary for acquiring knowledge. For, as mentioned earlier, no one naturally reaches the perfection of knowledge unless they begin to devote themselves to it from infancy. Although the intellect is well-disposed from creation to understand and know the natures of things, a person is, however, poorly equipped from birth to grasp knowledge. For although one person may have a better intellect than another, generally people are poorly equipped for learning; because our understanding begins with the senses and from the particulars. Hence, the Philosopher in his first book on the soul states that the soul spends more time in ignorance than in knowledge. For indeed, for a long time, one must toil in study before they can reach the perfection of knowledge. Therefore, if our life is short, and the arts and sciences are difficult and lengthy, and people are generally poorly equipped to grasp knowledge, if we want to reach some level of perfection in knowledge, we must start from infancy and even from the cradle. It is fitting, therefore, for all nobles, especially kings and princes, if they want their children to speak clearly and correctly in literary terms, and if they want them to be eager and attentive to these matters, and to achieve some level of perfection in knowledge, to educate them in the liberal arts from infancy. For, as was said earlier, no one is naturally a ruler unless they are endowed with wisdom and understanding. Therefore, if someone becomes more intelligent through the knowledge of letters, and wisdom and understanding flourish more, it is even more fitting for the children of kings and princes to labor in the liberal arts from infancy, as it is fitting for them to be more intelligent and prudent so that they can naturally rule. However, another reason could be presented for this. For unless a prince is endowed with wisdom and understanding, he easily becomes a tyrant, for he will not care for the works of virtue, but will value money and external goods more than he should. Therefore, he will be a tyrant and a plunderer of the people. Therefore, lest the children of kings and princes become tyrants when placed in some domain, it is fitting for them to labor in letters from infancy so that they may thrive in wisdom and understanding.