readiness of liberality, I fixed on the Commentary in the Mother Tongue and left the Latin, the order of the entire apology requires that I now prove how I attached myself to that through the natural love for my native tongue, which is the third and last reason which moved me to this. I say that natural love moves the lover principally to three things: the one is to exalt the loved object, the second is to be jealous thereof, the third is to defend it, as each one sees constantly to happen; and these three things made me adopt it, that is, our Mother Tongue, which naturally and accidentally I love and have loved.

I was moved in the first place to exalt it. And that I do exalt it may be seen by this reason: it happens that it is possible to magnify things in many conditions of greatness, and nothing makes so great as the greatness of that goodness which is the mother and preserver of all other forms of greatness. And no greater goodness can a man have than that of virtuous action, which is his own goodness, by which the greatness of true dignity and of true honour, of true power, of true riches, of true friends, of true and pure renown, are acquired and preserved: and this greatness I give to this friend, inasmuch as that which he had of goodness in latent power and hidden, I cause him to have in action and revealed in its own operation, which is to declare thought.

Secondly, I was moved by jealousy of it. The jealousy of the friend makes a man anxious to secure lasting provision; wherefore, thinking that, from the desire to understand these Songs, some unlearned man would have translated the Latin Commentary into the Mother Tongue; and fearing that the Mother Tongue might have been employed by some one who would have made it seem ugly, as he did who translated the Latin of the "Ethics," I endeavoured to employ it, trusting in myself more than in any other. Again, I was moved to defend it from its numerous accusers, who depreciate it and commend others, especially the Langue d'Oc, saying, that the latter is more beautiful and better than this, therein deviating from the truth. For by this Commentary the great excellence of our common Lingua di Si will appear, since through it, most lofty and most original ideas may be as fitly, sufficiently, and easily expressed as if it were by the Latin itself, which cannot show its virtue in things rhymed because of accidental ornaments which are connected therewith—that is, the rhyme and the rhythm, or the regulated measure; as it is with the beauty of a lady when the splendour of the jewels and of the garments excite more admiration than she herself. He, therefore, who wishes to judge well of a lady looks at her when she is alone and her natural beauty is with her, free from all accidental ornament. So it will be with this Commentary, in which will be seen the facility of the syllables, the propriety of the conditions, and the sweet orations which are made in our Mother Tongue, which a good observer will perceive to be full of most sweet and most amiable beauty. But, since it is most determined in its intention to show the error and the malice of the accuser, I will tell, to the confusion of those who accuse the Italian language, wherefore they are moved to do this; and this I shall do in a special chapter, in order that their shame may be more notable.

CHAPTER XI.

To the perpetual shame and abasement of the evil men of Italy who commend the Mother Tongue of other nations and depreciate their own, I say that their action proceeds from five abominable causes: the first is blindness of discretion; the second, mischievous self-justification; the third, greed of vainglory; the fourth, an invention of envy; the fifth and last, vileness of mind, that is, cowardice. And each one of these grave faults has a great following, for few are those who are free from them.

Of the first, one can reason thus. As the sensitive part of the soul has its eyes, with which it learns the difference of things, inasmuch as they are coloured externally; so the rational part has its eye with which it learns the difference of things, inasmuch as each is ordained to some end; and this is discretion. And as he who is blind with the eyes of sense goes always according to the guidance of others judging evil and good; so he who is blinded from the light of discretion, always goes in his judgment according to the cry, right or wrong as it may be. Hence, whenever the guide is blind, it must follow that what blind man soever leans on him must come to a bad end. Therefore it is written that, "If the blind lead the blind, both fall into the ditch." This cry has been long raised against our Mother Tongue, for the reasons which will be argued below.

After this cry the blind men above mentioned, who are infinite, as it were with one hand on the shoulder of these false witnesses, have fallen into the ditch of false opinion, from which they know not how to escape. From the use of the sight of discretion the mass of the people are debarred, because each being occupied from the early years of his life with some trade, he so directs his mind to that, by force of necessity, that he understands nought else. And forasmuch as the habit of virtue, moral as well as intellectual, cannot possibly be had all on a sudden, but it must be acquired through long custom, and as these people place their custom in some art, and care not to discern other things, it is impossible to them to have discretion. Wherefore it happens that often they cry aloud: "Long live Death!" and "Let Life die!" because some one begins the cry. And this is the most dangerous defect in their blindness. For this reason Boethius judges glory of the people vain, because he sees it to be without discernment. These persons are to be termed sheep and not men; for if a sheep should leap over a precipice of a thousand feet, all the others would follow after it; and if one sheep, for some cause or other, in crossing a road, leaps, all the others leap, even when they see nothing to leap over. And I once saw many leap into a well, because one had leapt into it, believing perhaps that it was leaping a wall; notwithstanding that the shepherd, weeping and shouting, with arms and breast set himself against them.

The second faction against our Mother Tongue springs from a malicious self-justification. There are many who would rather be thought masters than be such; and to avoid the opposite—that is, to be held not to be such—they always cast blame on the material they work on, or upon the instrument; as the clumsy smith blames the iron given to him, and the bad harpist blames the harp, thinking to cast the blame of the bad blade and of the bad music upon the iron and upon the harp, and to lift it from themselves. Thus there are some, and not a few, who desire that a man may hold them to be orators; and to excuse themselves for not speaking, or for speaking badly, they accuse or throw blame on the material, that is, their own Mother Tongue, and praise that of other lands, which they are not required to employ. And he who wishes to see wherefore this iron is to be blamed, let him look at the work which good artificers make of it, and he will understand the malice of those who, in casting blame upon it, think thereby to excuse themselves. Against such as these, Tullius exclaims in the beginning of his book, which he names the book "De Finibus," because in his time they blamed the Roman Latin and praised the Greek grammar. And thus I say, for like reasons, that these men vilify the Italian tongue, and glorify that of Provence.

The third faction against our Mother Tongue springs from greed of vainglory. There are many who, by describing certain things in some other language, and by praising that language, deem themselves to be more worthy of admiration than if they described them in their own. And undoubtedly to learn well a foreign tongue is deserving of some praise for intellect; but