the gift be not cheerful in the giving and in the receiving, in it there is not perfect nor ready virtue. And this joy can spring only from the utility, which resides in the giver through the giving, and which comes to the receiver through the receiving. In the giver, then, there must be the foresight, in doing this, that on his part there shall remain the benefit of an inherent virtue which is above all other advantages; and that to the receiver come the benefit of the use of the thing given. Thus the one and the other will be cheerful, and consequently it will be a ready liberality, that is, a liberality both prompt and well considered.

Secondly, because virtue ought always to move things forwards and upwards. For even as it would be a blameable action to make a spade of a beautiful sword, or to make a fair basin of a lovely lute; so it is wrong to move anything from a place where it may be useful, and to carry it into a place where it may be less useful. And since it is blameable to work in vain, it is wrong not merely to put the thing in a place where it may be less useful, but even in a place where it may be equally useful. Hence, in order that the changing of the place of a thing may be laudable, it must always be for the better, because it ought to be especially praiseworthy; and this the gift cannot be, if by transformation it become not more precious. Nor can it become more precious, if it be not more useful to the receiver than to the giver. Wherefore, one concludes that the gift must be useful to him who receives it, in order that it may be in itself ready liberality.

Thirdly, because the exercise of the virtue of itself ought to be the acquirer of friends. For our life has need of these, and the end of virtue is to make life happy. But that the gift may make the receiver a friend, it must be useful to him, because utility stamps on the memory the image of the gift, which is the food of friendship, and the firmer the impression, so much the greater is the utility; hence, Martino was wont to say, "Never will fade from my mind the gift Giovanni made me." Wherefore, in order that in the gift there may be its virtue, which is Liberality, and that it may be ready, it must be useful to him who receives it.

Finally, since the act of virtue should be free, not forced, it is free action, when a person goes willingly to any place; which is shown by his keeping the face turned thitherward; it is forced action, when he goes against his will; which is shown by his not looking cheerfully towards the place whither he goes: and thus the gift looks towards its appointed place when it addresses itself to the need of the receiver. And since it cannot address itself to that need except it be useful, it follows, in order that it may be with free action, that the virtue be free, and that the gift go freely to its object, which is the receiver; and consequently the gift must be to the utility of the receiver, in order that there may be a prompt and reasonable Liberality therein.

The third respect in which one can observe a ready Liberality, is giving unasked; because, to give what is asked, is, on one side, not virtue, but traffic; for, the receiver buys, although the giver may not sell; and so Seneca says "that nothing is purchased more dearly than that whereon prayers are expended." Hence, in order that in the gift there be ready Liberality, and that one may perceive that to be in it, there must be freedom from each act of traffic, and the gift must be unasked. Wherefore that which is besought costs us so dear, I do not mean to argue now, because it will be fully discussed in the last treatise of this book.

CHAPTER IX.

A Latin Commentary would be wanting in all the three above-mentioned conditions, which must concur, in order that in the benefit conferred there may be ready Liberality; and our Mother Tongue possesses all, as it is possible to show thus manifestly. The Latin would not have served many; for if we recall to memory that which is discoursed of above, the learned men, without the Italian tongue, could not have had this service. And those who know Latin, if we wish to see clearly who they are, we shall find that, out of a thousand one only would have been reasonably served by it, because they would not have received it, so prompt are they to avarice, which removes them from each nobility of soul that especially desires this food. And to the shame of them, I say that they ought not to be called learned men: because they do not acquire knowledge for the use of it, but forasmuch as they gain money or dignity thereby; even as one ought not to call him a harper who keeps a harp in his house to be lent out for a price, and not to use it for its music.

Returning, then, to the principal proposition, I say that one can see clearly how the Latin would have given its good gift to few, but the Mother Tongue will serve many. For the willingness of heart which awaits this service, is in those who, through misuse of the world, have left Literature to men who have made of her a harlot; and these nobles are princes, barons, knights, and many other noble people, not only men, but women, whose language is that of the people and unlearned. Again, the Latin would not have been giver of a useful gift, as the Mother Tongue will be; forasmuch as nothing is useful except inasmuch as it is used; nor is there a perfect existence with inactive goodness. Even so of gold, and pearls, and other treasures which are subterranean, those which are in the hand of the miser are in a lower place than is the earth wherein the treasure was concealed. The gift truly of this Commentary is the explanation of the Songs, for whose service it is made. It seeks especially to lead men to wisdom and to virtue, as will be seen by the process of this treatise. This design those only could have in use in whom true nobility is sown, after the manner that will be described in the fourth treatise; and these are almost all men of the people, as those are noble which in this chapter are named above. And there is no contradiction, though some learned man may be amongst them; for, as says my Master Aristotle in the first book of the Ethics, "One swallow does not make the Spring." It is, then, evident that the Mother Tongue will give the useful thing where Latin would not have given it. Again, the Mother Tongue will give that gift unasked, which the Latin would not have given, because it will give itself in form of a Commentary which never was asked for by any person. But this one cannot say of the Latin, which for Commentary and for Expositions to many writings has often been in request, as one can perceive clearly in the opening of many a book.

And thus it is evident that a ready Liberality moved me to use the
Mother Tongue rather than Latin.

CHAPTER X.

He greatly needs excuse who, at a feast so noble in its provisions, and so honourable in its guests, sets bread of barley, not of wheaten flour: and evident must be the reason which can make a man depart from that which has long been the custom of others, as the use of Latin in writing a Commentary. And, therefore, he would make the reason evident; for the end of new things is not certain, because experience of them has never been had before: hence, the ways used and observed are estimated both in process and in the end.

Reason, therefore, is moved to command that man should diligently look about him when he enters a new path, saying, "that, in deliberating about new things, that reason must be clear which can make a man depart from an old custom." Let no one marvel, then, if the digression touching my apology be long; but, as is necessary, let him bear its length with patience.

Continuing it, I say that, since it has been shown how, in order to avoid unsuitable confusion and from