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| Chapter XXVII. The first source of duty is prudence, from whence spring three other virtues; and they cannot be separated or torn asunder, since they are mutually connected one with the other.
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Chapter XXVII.
The first source of duty is prudence, from whence spring
three other virtues; and they cannot be separated or torn asunder,
since they are mutually connected one with the other.
126. The first
source of duty, then, is prudence.185
For
what is more of a duty than to give to the Creator all one’s
devotion and reverence? This source, however, is drawn off into
other virtues. For justice cannot exist without prudence, since
it demands no small amount of prudence to see whether a thing is just
or unjust. A mistake on either side is very serious.
“For he that says a just man is unjust, or an unjust man is just,
is accursed with God. Wherefore does justice186
| 186 Some
mss. have
“injustitiæ,” others
“pecuniæ,” which seems to be a correction to
bring it into harmony with the LXX: “ἱνατί
ὑπῆρξε
χρήματα
ἄφρονι.” | abound unto the wicked?”187
says Solomon. Nor, on the other
hand, can prudence exist without justice, for piety towards God is the
beginning of understanding. On which we notice that this is a
borrowed rather than an original idea among the worldly wise, for piety
is the foundation of all virtues.
127. But the piety of justice188
is first directed towards God;
secondly, towards one’s country; next, towards parents;189
lastly, towards all. This, too, is
in accordance with the guidance of nature. From the beginning of
life, when understanding first begins to be infused into us, we love
life as the gift of God, we love our country and our parents; lastly,
our companions, with whom we like to associate. Hence arises true
love, which prefers others to self, and seeks not its own, wherein lies
the pre-eminence of justice.
128. It is ingrained in all living
creatures,190
first of all, to
preserve their own safety, to guard against what is harmful, to strive
for what is advantageous. They seek food and converts, whereby
they may protect themselves from dangers, storms, and sun,—all
which is a mark of prudence. Next we find that all the different
creatures are by nature wont to herd together, at first with fellows of
their own class and sort, then also with others. So we see oxen
delighted to be in herds, horses in droves, and especially like with
like, stags, also, in company with stags and often with men. And
what should I say on their desire to have young, and on their
offspring, or even on their passions, wherein the likeness of justice
is conspicuous?
129. It is clear, then, that these and the
remaining virtues are related to one another. For courage, which
in war preserves one’s country from the barbarians, or at home
defends the weak, or comrades from robbers, is full of justice; and to
know on what plan to defend and to give help, how to make use of
opportunities of time and place, is the part of prudence and
moderation, and temperance itself cannot observe due measure without
prudence. To know a fit opportunity, and to make return according
to what is right, belongs to justice. In all these, too,
large-heartedness is necessary, and fortitude of mind, and often of
body, so that we may carry out what we wish. E.C.F. INDEX & SEARCH
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