De principis instructione — Distinctio Prima

De principis instructione — Distinctio Prima

On the modesty of princes. Modesty, indeed, is a part of temperance, but it is like a prince. To calm the impulse to seek after things, this is especially applied to the ambition of the soul; the more competent the ruler, the greater the stain of ambition he incurs in significant and visible matters than in lesser and obscure ones. However, moderation, which also underlies temperance, governs both the movements of the body and gestures, as we have explained above. Therefore, this page will effectively provide a remedy for the incurable disease of ambition. First, then, let’s bring forth the teachings of ethics that so strongly condemn this pestilence of inconvenience; and next, let’s propose the sound and beneficial examples of our theologians. Tulpe Offic. "Nothing is so narrow-minded and small as to love wealth." Seneca said, "Therefore, it is great to be..." v. "He who uses gold like clay is no less foolish than he who uses clay like gold." Tully said, "Nothing is more honorable or magnificent than to despise money if you don't have it, but if you do have it, to be generous with it." Seneca remarked, "In this matter, we all fall short of what we ought to be." " We do not foresee the future. A large part of it has already been prepared. "Whatever is behind us in life, death holds it tight." And elsewhere: "Indeed, the more one ages, the more eager they become; but what greater madness remains than to seek more provisions for the journey?" . . , HevG follows extracts from Hor. , Epp. Sixteen. Seventeen. Ovid, Tristia, III. In building, Tullius teaches that moderation must be observed, saying, "One must be careful, especially if one is in charge of the office." "When you build, be careful not to exceed the necessary expenses"; moderation should be observed in construction. . . . -; Cicero, On Duties, I. ; Horace, Epistles. -; Lucan, Phars, V. - . . , therefore, let us follow both in eating and in constructing the temperance of Cato, about whom Lucan says: "To this feast, hunger has been conquered; and great Penates, Phars." "To have moved winter from the roof." . . . Extracts from ScneGa, Epist. ii. , On Benefits. etc. ; Hor. , Carm. -; Claudian, On IV, O, Cons. Honorii, -. . . . A leader will triumph over his enemies only when he has first triumphed over himself. Indeed, there’s nothing from which the soul's victor does not triumph. Let us also attend to the modesty of Christ, who was poor on earth and among the poor, as a rejection of ambition. The wealthy have chosen to be part of the crowd that calls upon Him, yet they are still in need of all who invoke Him. Therefore, Jerome comments on this in the Gospel, "Foxes have holes," and so on. : "That one indeed, Matthew." "Whose world is a palace and whose secret chamber is heaven," the empyrean did not have a resting place except for a narrow "womb of a poor and humble virgin, vile and ignominious, the cross's gibbet, a grave and this foreign one." This humility is noteworthy and worthy of imitation, for he appeared as a poor man on earth, and he preached poverty to his own both in word and example, saying and teaching, "Blessed are the poor," etc. . . . Extracts from Matthew. Y. ; Luke vi. ; Matthew. Eighteen. ; Luke 22. , Mark 10. , Matthew. -; Luke 16. ,. . . . And you'll find many other Gospel teachings that are similar to this. Listen to Jerome on the same point: "You're delicate, brother, if you want to enjoy the pleasures of this world and later reign with Christ"; just like that saying: "A soldier is delicate who wants to be crowned without a struggle." And elsewhere: "It's impossible for anyone to enjoy good things in this life and the next, while satisfying both the belly here and the mind there, so that they may pass from delights to true joys, so that they may be first in both this world and in heaven, appearing glorious."