78 chapter 2
their related vices, but with justice now being a combination of wisdom,
courage, and honesty. This three-fold formulation35 (which was preferred by
Tursun, T16–17, and Bitlisi) is shown in the table below:
Human soul
Angel soul (faculty of reason) Faculty of passion Faculty of lust
(if moderated by intelligence produce:)
Wisdom Courage Honesty
(if moderated produce:)
JusticeSubdivisions of each virtue often differ slightly,36 but it is important to note
mildness (hilm) and public spirit (hamiyyet, defined by Kınalızade as being
at pains “to protect the community and to defend one’s self and dignity”,
himayet-i hima-yı millet ve hiraset-i harim-i nefs ü hürmet: K108),37 which are
included in the general virtue of courage, and generosity (seha), which is in-
cluded in honesty. Now, generosity, as was also seen in chapter 1, has a special
place. Amasi (Y100) claims that the faculty of appetite or lust, when moderated,
35 This second theory originated with Ibn Miskawayh and was further elaborated by Tusi
(Donaldson 1963, 125–126 and 173–174). The first (four-fold) theory seems to be an elabo-
ration by Davvani, whom Kınalızade here copies verbatim (Dawwani – Thompson 1839,
52ff.; Dawwani – Deen 1939, 21ff.).
36 Thus, for Amasi (Y98–116), wisdom comprises intelligence, quick understanding, easiness
in learning, memory, and remembrance; courage includes zeal, endurance, humility, pub-
lic spiritedness [hamiyyet], and compassion; as for honesty, bashfulness, suavity, patience,
contentment, dignity, chastity, freedom, and generosity; finally, justice comprises faithful-
ness, familiarity, loyalty, compassion, fair retribution, compliance with Godly rules, resig-
nation to God, and piety. For Bitlisi (A21–27; see also Sariyannis 2011a, 125–126), honesty
comprises generosity and modesty; courage is zeal, clemency, and perseverance; wisdom
is perspicacity and remembrance; and justice is faithfulness and fidelity.
37 This particular virtue, which Amasi cites without any explanation, is not Khaldunian as
it may seem; see Dawwani – Thompson 1839, 71 (translated as “stateliness”, i.e. “that into
enmities or hostilities which may be necessary to protect the honor of faith or worship, or
the dignity of life or feeling, no levity be allowed to enter”); Dawwani – Deen 1939, 32.