De principis vereeundia

De principis vereeundia

I consider gentleness to be closely related to modesty; for it reveals noble birth and the qualities of a well-bred character, and it is fitting to dwell on such matters with great care. What could be more familiar to a great man than nothing that brings shame, whether it’s something he carries within himself or something he sees done by another, or even something he hears about? For as Ambrose says in his book on duties, we should also use these same words: "It is the fear of God that is the hallmark of good youth." . . . Therefore, it is a beautiful virtue and a sweet grace to have reverence; and it is fitting not only for youth but for all ages and conditions. Moreover, the power of such great modesty is such that it can educate the spirits of certain people, especially those who are noble and generous, more effectively through modesty than through fear, and it shapes their character with a more effective gift. Therefore, Jerome says, "The ingenuity of the noble is more easily shaped by modesty than by fear; and those whom torment does not conquer, modesty sometimes overcomes." Regarding this sentiment, a certain wise person beautifully and adequately expressed it: "Noble minds fear words more than blows." . . . He follows a long series of extracts from St. Ambrose, On Duties, I. (Migne, xvi. When you're educated liberally, it's easier to understand. (Migne, Patrologia Lat. , xxii. This is distinct. . . . So far, it suffices to have made a pause in matters of modesty, which, while suitable for all people and places, especially pertains to the youthful years of adolescence. In everything you do, make sure it fits with the order of your life, so that your actions are appropriate and align with your purpose. Regarding the virtue of modesty, since modesty and chastity are closely connected by a certain grace of familiarity, modesty is said to be so because it fears incurring shame, and chastity, by avoiding shame, takes on its name and nature; thus, the proper order requires that one act with chastity following modesty. What could be more fitting than purity for those who are placed in a prominent position, whose actions openly provoke the people to set examples? Since, as Sallustius says, "If tyranny possesses the soul, it rules; for no one has ever obeyed both lust and reason at the same time." In the case of the three Augustuses—Gaius Caligula, Nero, and Vitellius—there was open indulgence in lust; of whom Gaius defiled himself with his sister, and Nero with both his sister and his mother. Of these three, two fell by the swords of others, but the third, namely the matricide, inflicted the wound upon himself with his own sword. To the temptation of lust, listen to the saying: "Pleasure is indeed a burden." . . The ministry of vile members is indeed a foul exit. This is truly abominable, due to the foulness of the harlot and the shameful part of the body, as the soul's generosity is inclined to servile delights and to make its labor into alien pleasures. . . . About the Cons. Phil. , iii. , prosa. Noetes AUiece, i. , hut attributed to St. Jerome, known as a courtesan, is also referred to as Tais. . . . Boethius asks, "What can I say about bodily pleasures, whose desire is filled with anxiety and ends in regret?" "So, the description of lust can be this: lust is a shameful and lowly thing, arising from the actions of our base members, leading to a shameful outcome, from which either shame or regret necessarily follows." The Office. Therefore, a strong man should always have in readiness how human nature surpasses that of beasts. . . " It hides the desire for pleasure out of shame." Therefore, let us flee from the most alluring pleasures; for the most enticing pleasures lead us away from virtue. Since in every person, and especially in a leader, the shameful and vile nature of impurity is evident, it is most disgraceful, not only in its actions but even more so in its corrupting example. Therefore, Julius, in his speech for Catiline, said, "But there is a different freedom for some, O senators." Those who live in obscurity and are lowly struggle for a long time to make their virtues apparent, while their vices remain hidden in darkness; if they slip up, few know it, and their reputation and fortune are equal. But those who live under great power in high positions are known by all mortals for their deeds. In great fortune, there is little freedom. . . . The consul, Honorii, prmce. Sallust, Catiline, chapter. The one who is truly penitent is the one who truly repents.