rudence being evidently no virtue, but an intellectual gift:
but this inaccuracy arose partly from the ambiguous sense of the Latin
word "virtutes," which sometimes, in mediaeval language, signifies
virtues, sometimes powers (being occasionally used in the Vulgate for
the word "hosts," as in Psalm ciii. 21, cxlviii. 2, &c., while
"fortitudines" and "exercitus" are used for the same word in other
places), so that Prudence might properly be styled a power, though not
properly a virtue; and partly from the confusion of Prudence with
Heavenly Wisdom. The real rank of these four virtues, if so they are to
be called, is however properly expressed by the term "cardinal." They
are virtues of the compass, those by which all others are directed and
strengthened; they are not the greatest virtues, but the restraining or
modifying virtues, thus Prudence restrains zeal, Justice restrains
mercy, Fortitude and Temperance guide the entire system of the passions;
and, thus understood, these virtues properly assumed their peculiar
leading or guiding position in the system of Christian ethics. But in
Pagan ethics, they were not only guiding, but comprehensive. They meant
a great deal more on the lips of the ancients, than they now express to
the Christian mind. Cicero's Justice includes charity, beneficence, and
benignity, truth, and faith in the sense of trustworthiness. His
Fortitude includes courage, self-command, the scorn of fortune and of
all temporary felicities. His Temperance includes courtesy and modesty.
So also, in Plato, these four virtues constitute the sum of education. I
do not remember any more simple or perfect expression of the idea, than
in the account given by Socrates, in the "Alcibiades I.," of the
education of the Persian kings, for whom, in their youth, there are
chosen, he says, four tutors from among the Persian nobles; namely, the
Wisest, the most Just, the most Temperate, and the most Brave of them.
Then each has a distinct duty: "The Wisest teaches the young king the
worship of the gods, and the duties of a king (something more here,
observe, than our 'Prudence!'); the most Just teaches him to speak all
truth, and to act out all truth, through the whole course of his life;
the most Temperate teaches him to allow no pleasure to have the mastery
of him, so that he may be truly free, and indeed a king; and the most
Brave makes him fearless of all things, showing him that the moment he
fears anything, he becomes a