I have explained the three types of moral virtues which I established I must mention about this poet. Now, before I say anything about his poetical ability, I shall speak of the other learning and the manifold wisdom with which this man is imbued. I shall begin with Philosophy, the mother of the arts.
Elogiafrom Philosophy
Firstly, all of his encomiasts proclaim that Virgil was well-versed in all the philosophers and in all branches of philosophy. Macrobius, Saturnalia 1 [Sat. 1.24.28]: He, never[5] open to
criticism, sprinkled philosophy throughout his work. Servius on Eclogue 5 calls him:skilled
in natural matters. And onAeneid6 says:many things are said through that knowledge of the
philosophers. Saint Augustine at book 4 of City of God [de civ. Dei 4.10] counts Virgil
amongst the learned and the wise and regards what he says as coming from the books of the philosophers. Saint Jerome at Nahum chapter 3 also joins Maro together with the
philosophers, and similarly Capitolinus speaking about the emperor Gordian [SHA. Gord.
1.7]: This man, venerable in his life, always spending his days with Plato, Aristotle,
Cicero,[10] Virgil, and the rest of the ancients, suffered an end other than he deserved.
Critino book 5:it is on good authority amongst all that Virgil was outstandingly well-versed
in the principles and beliefs of every philosopher. He proved this in many passages, but
especially in the sixth book of the Aeneid in which he seems to have implanted abundantly
enough all the human and divine teachings he learnt.Vives says:absolutely unrestrained by
concerning Virgil, says:He spoke in accordance with the truth of philosophy. He is the best
philosopher since he joined philosophy to poetry. The admirable man shakes out the
innermost sanctuary of philosophy. He is a good philosopher. He speaks from the entrance
halls of metaphysics.
You have seen the heralds of Virgilian philosophy in general: but come now to those philosophers to whom he was particularly devoted. He was very well-versed in Aristotle, as commentators show clearly enough, but which [20] I (so I believe) treat most comprehensively of all. For you may scarcely believe which passages he took from Aristotle, especially the fourth book of the Georgics. He drank up Theophrastus whole, a pupil of
Aristotle himself, as is clearly visible in books one and two of theGeorgics. He was devoted
to various schools. For he teaches the principle of the Pythagoreans most abundantly in the sixth book of the Aeneid where he deals with the transmigration of souls into other bodies.
Servius on Eclogue 8 suggests this. Servius writes on Eclogue 6 [25] that he follows the
Epicurean school in describing the origins of things. But he cultivates no school more than that of Plato as was done by almost every learned man in that age in which Plato was of great value. I present distinguished witnesses to you; the author of hisLife: although the teachings
of different philosophers seem to have been sown into his books, especially those about the
soul, he himself belonged to the Academy; for he had regard for the opinions of Plato above
all others. Saint Augustine, at book 10 ofCity of Godsays that Virgil had spoken [de civ. Dei
10.30]:Platonically. And at book 13 he praises him because he had spoken [30] [de civ. Dei
13.19]: according to the doctrine of Plato. And at book 14 [de civ. Dei 14.3] he says that
Virgil explained Platonic thought in distinguished verses. Celio Calcagnini at book 6 confirms this final testimony of Saint Augustine. But what does Celio himself say? Books 2 and 10: a Platonic poet. Book 7: I am deeply imbued in wisest Virgil and the Platonic
[35]. Book 22: a noble poet of recondite learning amply imbued in the mysteries of
Platonism. Lampridus writes that Virgil was accustomed to be called by Alexander Severus
[SHA. Alex. Sev .31]:the Plato of poets. And Pierio at book 23 says that the chariot is steered
to the palm by Virgil in competition with Plato. He clearly shows that Virgil was so devoted to the philosophy of Plato that he contends with him for victory. What Pierio indicates, Alonso Tostado clearly writes atGenesis5, chapter 80 where he says that Virgil had clung to
the truth more correctly than Plato himself in his opinion of souls after death and that he had examined that matter better than him. Perhaps it is due to this teaching of Plato [40], to whom Virgil was so earnestly dedicated, that it has come to be that he is also called a theologian by writers. For Servius on Eclogue 6 says: the theology of Silenus. And onAeneid 6, speaking
about the matters which this book contains, he says the following: many things are said
through deep knowledge of Egyptian theologians. And Alonso Tostado in book 3 ofJudgesat
chapter 23 he says that he had believed that Virgil was simply a god. Henceforth his proximity to Platonic matters means that many name him amongst the moral philosophers. On that they regard those words of Donatus in his preface: he has [45] many things which
fathers and sons, husbands and wives, commander and soldier, best citizen and the most
watchful supporter of a country might learn. What is best in their labours and what fortune
and welfare they ought to shun for the sake of the state. By his tutorship, those who unite for
the worship of God and knowledge of the future can be taught, as can he who loves
unimpared friendships. And similarly, what one who holds a weak faith may fear. He can
teach what sort of men they ought to be, those whose treacheries are necessarily called for in
case should incur a charge of arrogance or[50]inhumanity. And those of Antonio Minturno:
moreover, what part of virtue, what account of morals is there which he has not expressed
most clearly? Similar, perhaps, is Seneca at chapter 9 On the Brevity of Life [De Brev. Vit.
because Virgil is the instructor of traditions; but indeed for no other reason was the author called opulent by Pontano and rich by Augustus in that verse: ah, ill-fitting crime, will the
rich work be lost? And most eminent [55], by all, especially by Nascimbaenus in several
places, occasionally by Hortensius, once by Celio at 1.25., several times by Scaliger. As if, in an eminent fashion, he embodies all things and his expression is so opulent and rich that it can be applied to several virtues. For in secret, since you may consider it to be less important, there lies hidden in this poet the duties of the good prince, commander, soldier and father. And moreover, those of religion, duty, justice, fortitude, temperance, prudence: in truth, wonderful examples of every virtue. The longest [60] Elogium of this matter is in Landino
where he says that all matters which pertain as much to virtue as to nature are contained most eminently in this poet. But I proceed from natural as well as moral philosophy to other arts.
He was an ASTROLOGER. Macrobius Saturnalia 1 confirms this matter [Sat.
1.24.18]: he, economically and soberly, and beyond all criticism, sprinkled in his work
knowledge of astrology, and in book 5 he says that [Sat. 5.2.2]: he was most skilled in
astrology [65]. I have heard from a certain man very skilled in this art that: Virgil above all
mortals assiduously followed the science of the stars. And he used to say that he judged that:
Virgil, o that learned spirit, had made progress in this art because he saw that he was
involved in this particular art without any error. Macrobius indicated this enough when he said that he was [Sat. 1.24.18]:beyond all criticism.
He was a DOCTOR and a MATHEMATICIAN. The author of his Life says: with
every care, with every [70] enthusiasm he applied himself to medicine and mathematics.
Vives also wrote this: he was the most able CREATOR of things; to such an extent that, in the Letter of Saint Jerome to Paul, he does not hesitate:to count him amongst those who have
bronze fly which he made at Naples for the purpose of driving the rest of the flies out of the
city. And from the meat-market that had been made with such talent by Virgil that no meats
[75] rotted in it. But he is called a necromancer undeservingly. For especially those things
which pertain to themacellumcan be achieved without the help of necromancy.
He was an ADVOCATE. The author of hisLife: he pleaded but one case on a single
occasion. Vives also notes this in book 1 of his commentary on the City of God. That those
who apply to Virgil [80] some words of Saint Augustine at chapter 19 book 1 ofCity of God,
where he recalls a certain declaimer, are not found wanting.
He was very well-versed in PONTIFICIAL LAW and SACRED CUSTOMS. So much so that he is called by Macrobius atSaturnalia1 [Sat. 1.24.16]:supreme pontiff and he
very learnedly observed pontifical law in many different parts of his work, as if he had made
this his specialism. And again, I find in the works of this Poet such great knowledge of
augural law that if his learning in other branches of knowledge deserted him, this expertise
alone would be enough to make him preeminent. And book 3 [Sat. 3.1.5-9.1] he accurately
expressed the different customs of making sacrifice. He protected the individual nature of
[85]the worshipping of the gods. He speaks according to the teaching of soothsayers and the
rule of priests. He revealed his attentiveness no less about the use of sacrifices than about
knowledge of the gods. In matters of religion he was very well-versed and most observant. He
used sacred and sacrificial terminology appropriately. He had especial grasp of the most
ancient customs and the most secret rites. Gellius book 3 [NA 3.2.14]: he speaks with a
recondite and, as it were, hidden reference to ancient customs. Pontano book 1on Fortitude
calls Virgil most knowledgeable of sacred customs [90]. Crinito book 10, speaking about Virgil’s divine poem, says: in which all sacred matters and human laws and customs are
enough as he deserves. Due to this perhaps he was called by Augustine [: the learned-
speaking Maro.
He was very fond of and very knowledgeable about ANTIQUITY. Quintilian book 1 [Inst. 1.7.18]:Virgil was very fond of antiquity. And book 9 [Inst. 9.12.14]: Virgil especially
was a lover of antiquity. Macrobius Saturnalia 1 [95] [Sat. 1.24.19]: from time to time he
affects antiquity sometimes in his verses, at other times in his words. And book 6 [Sat.
6.4.1ff]:he drank the language of the ancient authors, not content with the common ones and
those flourishing at that time. Gellius Book 5 [NA 5.12.13]:Virgil, a man with knowledge of
much of antiquity but without the hatefulness of ostentation. Celio book 12: Maro, most
knowledgeable about antiquity. And book 28: nearer the learning of the Mantuan bard. To
this knowledge of ancient matters, compare the stories, in which he was very skilled, as MacrobiusSaturnalia5 [Sat. 5.14.11] and [100] Servius onAeneid1 testify.
He learnt GREEK literature. Macrobius Saturnalia book 5 [Sat. 5.2.2-3]: and
Eusebius said: take heed, Evangelus, believe that any one of the Greeks had drained as great
an abundance of Greek learning from the loftiest authors, as the skill of Maro has attained or
distributed in his own work. For besides that ample abundance of philosophy and astronomy,
which we have discussed earlier, he borrowed many [105] other things from the Greeks
which he implanted into his own poem as if they had originated there. Similarly Macrobius
says [Sat. 5.19.23]: he has drunk deep of Greek literature no less than Latin. Alberico
Gentili:Virgil was the most Greek man of all.
Finally, of every art generally, he was most knowledgeable. Many shout this praise of Virgil. Pierio book 14:Virgil was not ignorant of any learning. Donatus in hisPrefacesays:
[110] he offers himself as a kind and very skilful teacher of diverse profession and diverse
arts. Macrobius on the Dream of Scipio [Comm. Som. Scip. 1.6.44]: there is no learning
that he put forth his ideas [Comm. Som. Scip. 1.7.4]:from a profound depth of learning.And
at book 2 [Comm. Som. Scip. 2.8.1]:Virgil, whom no error in learning ever enfolded.
And atSaturnaliabook 1 [Sat. 1.16.12]:Maro was skilled in every discipline. For this reason
Macrobius says a similar thing elsewhere, that one who is obliged to study Virgil closely, [115] ought to be very keen-sighted. Virgil is calledmost knowledgeableby Celio in books 7,
24, 26, 27 and at book 7 when speaking about Aeneid 6 he speaks of: a treasure house of
Virgilian learning. In book 27 he calls the poet much knowing. In book 20 he says:
multifarious in learning. Scaliger book 5: there is in him a profound knowledge of things.
Calgagnino book 2 Epistolicarum Quaestionessays that: Virgil was the most knowledgeable
in all matters. Crinito book 10:it has been made clear enough that Virgil stood out to such
an extent in manifold and various disciplines and that he had equally great knowledge of
both the heavenly and the human [120]. Antonio Minturno in De Poeta book 1 says: now
indeed, what learning from enquiry so manifold and obscure, what study of doctrine so
strange and recondite, has he not scattered the first seeds of among the poems which he has
written? Hadrianus Junius at book 1 chapter 9 of Animadversiones: Virgil was a very deep
pool of antiquity. Landino says that, he had investigated the customs of every nation. Let the
Elogium of Fabio [125] Paulino from hisHebdomades Virgilianaebook 1 bring this section
to a close grandly: Immortal gods, how great is this poet’s knowledge of all matters, how
great is the variety, the power, the richness in every style? There is not in this poet, as is so
common in all the rest, an empty verbosity, but subjects and material worthy of a
philosopher; yet from the boundless understanding of great affairs and arts those vigorous
and almost divine poems flourish and overflow. He decorates his verse not only with the
ornaments of stories and oratorical tropes arranged as if[130]only for pleasure, but also he
draws off the most beautiful things from the secret and recondite fonts of each art which, in
coverings, so that the mind of the learned reader, recognising these things by careful thought,
might be filled up with the pleasure of the most delightful reading. And in my opinion this
wonder can be seen very often, as there is no craftsman, no philosopher [135], no
mathematician, or illustrious fellow skilled in some science or literature, no man
knowledgeable about the gods and sacred doctrine, whom the Greeks call a theologian, who
will not find the very greatest monuments of his own particular art and learning in his
reading of this poet, if he has only read a little more attentively.From this skill in every art it
has come about that Pliny in book 1 counts Virgil amongst: the most illustrious authorsand
in book 33 amongst: the most renowned authors. And all vow that he is: the most learned
[140], the most complete, the most finished and the fullest of authors. The author of his Life
says that Virgil was foremost in every style.
I have mentioned briefly the Elogia of various arts. I shall speak more broadly about
Eloquence and Rhetoric. In the case of Eloquence I shall speak about the excellence of this art and in the case of Rhetoric I shall speak in comparison of Virgil with the prince of the orators, Cicero [145].
Elogiaof Virgilian Rhetoric and Eloquence
The encomiasts of this Elogiumare great. For Quintilian at book 1 calls Virgil [Inst. 1.6.2]:
the foremost man in eloquence.Saint Augustine at 1.10 ofCity of Godmarks out Virgil with
this commendation [de Civ. Dei. 10.1]: the great author of Latin eloquence. Saint Jerome,
Epistle 129 to Dardanus calls him: The most eloquent poet. Macrobius book 5 says the
following [Sat. 5.1.1]:After these things, when Eusebius had grown quiet for a short while,
all were pronouncing amongst themselves in an accordant whisper that Virgil should be
adorn verse[150]and such careful observation of the art of rhetoric. AndSaturnaliabook 1
[Sat. 1.24.8]:in Virgil there are the very strongest sinews of Orators. Landino, in hisPreface,
says: who equalled the elegance in his individual words? Who equalled the composition in
the structure of his speech? Who equalled the dignity of Virgil in the clarity of his words and
his thoughts? Again: the similes, amplifications, examples, digressions, the indications of
topics, the plots, and the rest of this type of thing, are indeed[155] strong enough for at one
time proving and at another disproving a great deal. So many, so varied, so forceful are they
that neither richer not more efficacious examples could be taken up from elsewhere. Luis
Vives made a distinguishedElogium of Virgil in his preface to theGeorgics, where the very
highest of the praises which proceed, he confers to eloquence alone. For he says:but why is it
that so many men, so many talents, so many who are all so admired and venerated by their
age, so cultivated our [160] poet? Should I really have believed that there is something else
in his verses to admire than the power of teaching, delighting and moving? For these are the
virtues of the most distinguished and complete orator. He puts many other things into this
judgement and adds:not only a poet but also most eminent in the virtue of oratory. Poliziano,
in his Mantogives to him:the wonders of eloquence. And Phocas:the river of the Romulean
tongue, in that verse:
Mantua begot that river of the Romulean tongue that ought to be worshipped, our
Maro[165], that model of the Maeonian bard.
Alonso Tostado, in his commentary on the letter of Saint Jerome to Paul calls Virgil: the