it is a blameable thing to applaud that language beyond truth, to glorify one's self for such an acquisition.

The fourth springs from an invention of envy. So that, as it is said above, envy is always where there is equality. Amongst the men of one nation there is the equality of the native tongue; and because one knows not how to use it like the other, therefrom springs envy. The envious man then argues, not blaming himself for not knowing how to speak like him who does speak as he should, but he blames that which is the material of his work, in order to rob, by depreciating the work on that side, him who does speak, of honour and fame; like him who should find fault with the blade of a sword, not in order to throw blame on the sword, but on the whole work of the master.

The fifth and last faction springs from vileness of mind. The magnanimous man always praises himself in his heart; and so the pusillanimous man, on the contrary, always deems himself less than he is. And because to magnify and to diminish always have respect to something, by comparison with which the large-minded man makes himself great and the small-minded man makes himself small, it results therefrom that the magnanimous man always makes others less than they are, and the pusillanimous makes others always greater. And therefore with that measure wherewith a man measures himself, he measures his own things, which are as it were a part of himself. It results that to the magnanimous man his own things always appear better than they are, and those of others less good; the pusillanimous man always believes his things to be of little value, and those of others of much worth. Wherefore many, on account of this vileness of mind, depreciate their native tongue, and applaud that of others; and all such as these are the abominable wicked men of Italy who hold this precious Mother Tongue in vile contempt, which if it be vile in any case, is so only inasmuch as it sounds in the evil mouth of these adulterers, under whose guidance go those blind men of whom I spoke in the first argument.

CHAPTER XII.

If flames of fire should issue visibly through the windows of a house, and if any one should ask if there were fire within it, and if another should answer "Yes" to him, one would not well know how to judge which of those might be mocking the most. Not otherwise would the question and the answer pass between me and that man who should ask me if love for my own language is in me, and if I should answer "Yes" to him, after the arguments propounded above.

But, nevertheless, it has to be proved that not only love, but the most perfect love for it exists in me, and again its adversaries must be blamed. Whilst demonstrating this to him who will understand well, I will tell how I became the friend of it, and then how my friendship is confirmed.

I say that (as Tullius writes in his book on Friendship, not dissenting from the opinion of the Philosopher opened up in the eighth and in the ninth of the Ethics) Neighbourhood and Goodness are, naturally, the causes of the birth of Love: Benevolence, Study, and Custom are the causes of the growth of Love. And there have been all these causes to produce and to strengthen the love which I bear to my Native Language, as I shall briefly demonstrate. A thing is so much the nearer in proportion as it is most nearly allied to all the other things of its own kind; wherefore, of all men the son is nearest to the father, and of all the Arts, Medicine is nearest to the Doctor, and Music to the Musician, because they are more allied to them than the others. Of all parts of the earth the nearest is that whereon a man lives, because he is most united to it. And thus his own Native Language is nearest to him, inasmuch as he is most united to it; for it, and it alone, is first in the mind before any other. And not only of itself is it united, but by accident, inasmuch as it is united with the persons nearest to him, as his parents, and his fellow-citizens, and his own people. And this is his own Mother Tongue, which is not only nearest, but especially the nearest to each man. Therefore, if near neighbourhood be the seed of friendship, as is said above, it is manifest that it has been one of the causes of the love which I bear to my Native Language, which is nearer to me than the others. The above-mentioned cause, whereby that alone which stands first in each mind is most bound to it, gave rise to the custom of the people, that the first-born sons should succeed to the inheritance solely as being the nearest relatives; and because the nearest relatives, therefore the most beloved.

Again, Goodness made me a friend to it. And here it is to be known that all goodness inherent in anything is loveable in that thing; as in manhood to be well bearded, and in womanhood to be all over the face quite free from hair; as in the setter to have good scent, and as in the greyhound to be swift. And in proportion as it is native, so much the more is it delightful. Hence, although each virtue is loveable in man, that is the most loveable in him which is most human: and this is Justice, which alone is in the rational part, or rather in the intellectual, that is, in the Will. This is so loveable that as says the Philosopher in the fifth book of the Ethics, its enemies love it, such as thieves and robbers; and, therefore, we see that its opposite, that is, Injustice, is especially hated; such as treachery, ingratitude, falsehood, theft, rapine, deceit, and their like; the which are such inhuman sins, that, in order to excuse himself from the infamy of such, it is granted through long custom that a man may speak of himself, as has been said above, and may say if he be faithful and loyal. Of this virtue I shall speak hereafter more fully in the fourteenth treatise; and here quitting it, I return to the proposition. Having proved, then, that the goodness of a thing is loved the more the more it is innate, the more it is to be loved and commended for itself, it remains to see what that goodness is. And we see that, in all speech, to express a thought well and clearly is the thing most to be admired and commended. This, then, is its first goodness. And forasmuch as this is in our Mother Tongue, as is made evident in another chapter, it is manifest that it has been the cause of the love which I bear to it; since, as has been said, "Goodness is the producer of Love."

CHAPTER XIII.

Having said how in the Mother Tongue there are those two things which have made me its friend, that is, nearness to me and its innate goodness, I will tell how by kindness and union in study, and through the benevolence of long use, the friendship is confirmed and grows. Firstly, I say that I for myself have received from it the greatest benefits. And, therefore, it is to be known that, amongst all benefits, that is the greatest which is most precious to him who receives it; and nothing is so precious as that through which all other things are wished; and all the other things are wished for the perfection of him who wishes. Wherefore, inasmuch as a man may have two perfections, one first and one second (the first causes him to be, the second causes him to be good), if the Native Language has been to me the cause of the one and of the other, I have received from it the greatest benefit. And that it may have been the cause of this condition in me can be shown briefly. The efficient cause for the existence of things is not one only, but among many efficient causes one is the chief of the others, hence the fire and the hammer are the efficient causes of the sword-blade, although the workman is especially so. This my Mother Tongue was the bond of union between my forefathers, who spoke with it, even as the fire is the link between the iron and the smith who makes the knife; therefore it is evident that it co-operated in my birth, and so