Liber II, Pars II — Quas scientias addiscere filii nobilium, et maxime filii regum, et principum. Cap. VIII.

Liber II, Pars II — Quas scientias addiscere filii nobilium, et maxime filii regum, et principum. Cap. VIII.

There are seven sciences that are renowned among the ancients, as the ancient authority testifies. Such are these. They are Grammar, Dialectic, Rhetoric, Music, Arithmetic, Geometry, and Astronomy. These are called the liberal arts because the sons of the noble and free were educated in them. For the sons of nobles first learned Grammar. Grammar was established according to Alpharabium, so that one does not err in language and does not sin in speech. We learn Latin through Grammar, which is the language of the Philosophers; for in this language, the Philosophers transmitted their knowledge. Therefore, if we cannot on our own find all scientific knowledge, but need the help of Philosophers and Doctors, it is essential for us to know that language in which the Doctors and Philosophers have spoken; and since it is known through Grammar, Grammar must be counted among the liberal arts, because the sons of the noble and free were instructed in it. The second liberal art is called dialectic, which teaches the method of arguing and counter-arguing. For our way of knowing is to demonstrate a proposition through valid arguments and sound reasoning. Therefore, it was necessary to find a science that teaches the method by which arguments and reasons are to be formed. For unless we know the method of arguing, we could err in our arguments and consequently be deceived. We might sometimes believe we are concluding correctly, and we would conclude falsely because we would be ignorant of the method of arguing. Just as grammar is necessary, which is the guide of language, so that we do not err in speaking, dialectic is necessary according to Alpharabium, which is the guide of understanding, so that we do not err in arguing. The third liberal art is called rhetoric. Rhetoric, however, is as the philosopher indicates in his works on rhetoric, a kind of coarse dialectic. For just as subtle arguments must be made in the natural sciences and in other speculative sciences, so too must there be coarse arguments in moral sciences, which deal with practical matters. Therefore, just as dialectic was necessary, teaching the method of subtle and forceful argumentation, so too was rhetoric necessary, which is a kind of coarse dialectic that teaches the method of gross and figurative argumentation. This is necessary for the children of the free and noble, especially for kings and princes, because it is essential for them to maintain their position among nations and to rule over the people, who can only grasp coarse and figurative arguments. The fourth liberal art is said to be Music. This is according to the Philosopher. 8. In the Politics. This is fitting for young people, especially for the children of the free and noble, due to many reasons. One reason is that children can't endure anything distressing: therefore, if they are to be granted any pleasures, it's fitting that they should be directed toward innocent delights. According to the same philosopher, music is suited to the nature of youth because they have innocent pleasures. A second reason for this could be that, as the philosopher suggests, it is fitting for youth to engage in such activities. Aristotle. The human mind cannot be idle. Therefore, it seems good to sometimes intersperse enjoyable musical activities that are permissible and innocent. This is especially fitting for the children of nobles, who, if they are not engaged in mechanical arts, remain idle unless they study the liberal arts and intersperse their exercises with musical delights that are both permissible and honorable. For the philosopher touches on many reasons in his Politics, through which it could be shown that it is fitting for the children of nobles to learn music; but this will be discussed further below. The fifth liberal art is said to be arithmetic, which teaches the proportions of numbers, and to which the children of nobles were likely introduced because music cannot be understood without it. The sixth liberal art is geometry, which teaches how to understand measurements and quantities of things. However, the sons of nobles were perhaps taught this because astronomy, which deals with the quantity of stars and the substance of celestial bodies, cannot be perfectly understood without it. The seventh liberal art is said to be astronomy, around which the sons of nobles perhaps labored in ancient times because the Gentiles were overly curious about the judgments of the stars. For they never wanted to start wars or undertake any endeavors unless they first considered the ascending degree and examined the condition of the heavens; and because this is understood through astronomy, the sons of the free and noble wanted to be educated in astronomical matters. Thus, the ancients recognized the value of the liberal arts and greatly praised these seven arts. However, there are many other sciences that are far nobler than these. For Natural Philosophy, which speaks of understanding the natures of things, is far better than any of the aforementioned. But the current inquiry does not allow for declaring this, which must be coarse and figurative. Moreover, metaphysics, which deals with God and separate substances through human reasoning, is far nobler than natural philosophy and even than any of the aforementioned sciences, as the philosopher states in the first book of Metaphysics. For there is none more worthy than that which is to be understood about the sciences invented by humans, among which metaphysics holds the primacy. The broad theology, which is about God and the angels, is not only human but divine, and not through human invention but rather through divine inspiration, is far and incomparably nobler and more worthy than all others. Moreover, certain moral sciences, such as ethics, which is about self-governance, are also important. And economics, which is about the governance of the family, and politics, which is about the governance of the city and the kingdom, are very useful and necessary for the children of the nobility. Indeed, (as will become clear in the discussion) the children of the nobility, especially the sons of kings and princes, if they wish to live politically and govern others, should especially focus on these subjects. However, there are also other subordinate and foundational sciences: for example, the perfective science, which is about vision, is under geometry. Medicine, however, is under natural philosophy. Laws and rights, which pertain to human actions under politics, which is about the governance of cities. For (as we remember having said elsewhere) all lawyers are like certain political fools: for just as laypeople and commoners argue and form their own reasons, which the art of dialectic teaches them how to argue, so those who do not argue artificially and dialectically are called by the Philosopher dialectical fools; likewise, lawyers, because they speak about those things which pertain to politics, can be called political fools, as they speak narratively and without reason. From this, it can be seen that those who know political science and moral sciences should be honored more than those who know laws and rights. For the more knowledgeable and those who provide reasons are more honorable than those who speak without giving reasons: thus, those who are such are more honorable than those. From this, it can be seen who should be honored more. For first, those who are divine and know theology should be honored; because just as God himself is the God of all beings, so theology, which is primarily about God, is the goddess of all and the mistress of human sciences. After theologians, metaphysicians should be honored more: because (as was said above) among the sciences invented by humans, metaphysics holds the primacy. After these, natural philosophers should indeed be honored: because although natural philosophy is beneath metaphysics, it nonetheless holds the primacy among all other sciences invented by man. Therefore, those who are knowledgeable should be honored gradually. From these divided sciences, it can be seen that the sons of nobles, especially kings and princes, should apply themselves to certain studies. For since they ought to be like demigods, and must diligently and without negligence attend to the affairs of the kingdom, they cannot afford to explore the sciences in depth; therefore, it is fitting for them to be well-grounded in divine matters and to be instructed and firm in faith, and to know those sciences through which one knows how to govern oneself and others. Such are the moral sciences. Moreover, they should know other sciences only to the extent that they serve the moral enterprise. Therefore, they should know grammar so that they can understand the literal language, since both moral sciences and others are more easily conveyed in that language. Indeed, if grammar were never to serve the moral enterprise, it is fitting for kings and princes to know the literal language so that they can write and read their secrets without others knowing. Therefore, the sons of nobles, however they may intend to be soldiers and engage in political affairs, should apply themselves so that they know the literal language. They should also learn something about dialectic and rhetoric, so that through this they may become more refined in understanding whatever is proposed; having done this, they should fully express their entire intellect, so that they may understand moral matters well and know how to govern themselves and others. For according to the Philosopher, it is fitting for them to know about music in political matters, inasmuch as it serves to promote good morals. Therefore, it is essential to know moral matters for those who wish to lead: even if they were to ignore all other sciences, they should still study so that moral teachings can be conveyed to them in a common and straightforward manner; for through these, a leader is sufficiently instructed on how to lead and how to guide himself and his citizens toward virtue.