immodest questions and impure things does it impose silence! How much dishonest greed does it repress! In the chaste woman, against how many evil temptations does it rouse mistrust, not only in her, but also in him who watches over her! How many unseemly words does it restrain! for, as Tullius says in the first chapter of the Offices: "No action is unseemly which is not unseemly in the naming." And furthermore, the Modest and Noble Man never could speak in such a manner that to a woman his words would not be decent and such as she could hear. Alas, how great is the evil in every man who seeks for honour, to mention things which would be deemed evil in the mouth of any woman! Shame is a fear of dishonour through fault committed, and from this fear there springs up a penitence for the fault, which has in itself a bitter sorrow or grief, which is a chastisement and preservative against future wrong-doing. Wherefore this same poet says, in that same part, that when Polynices was questioned by King Adrastus concerning his life, he hesitated at first through shame to speak of the crime which he had committed against his father, and also for the sins of Oedipus, his father, which appeared to remain in the shame of the son; therefore he named not his father, but his ancestors, and his country, and his mother; and therefore it does indeed appear that shame is necessary to that age. And the noble nature reveals in this age, not only obedience, gentleness, affability, and modesty, but it shows beauty and agility of body, even as the Song expresses: "To furnish Virtue's person with The graces it may need." Here it is to be known that this work of beneficent Nature is also necessary to our good life, for our Soul must work in the greater part of all its operations with a bodily organ; and then it works well when the body through all its parts is well proportioned and appointed. And when it is well proportioned and appointed, then it is beautiful throughout and in all its parts; for the due ordering or proportion of our limbs produces a pleasing impression of I know not what of wonderful harmony; and the good disposition, that is to say, the health of mind and body, throws over all a colouring sweet to behold. And thus to say that the noble nature takes heed for the graces of the body, and makes it fair and harmonious, is tantamount to saying that it prepares it and renders it fit to attain the perfection ordained for it: and those other things which have been discussed seem to be requisite to Adolescence, which the noble Mind, that is to say, the noble Nature, furnishes forth to it in the first years of life, as growth of the seed sown therein by the Divine Providence. CHAPTER XXVI. Since the first section of this part, which shows how we can recognize the Noble Man by apparent signs, is reasoned out, it is right to proceed to the second section, which begins: "Are temperate in Youth, And resolutely strong."