This New Science or metaphysic, studying the common nature of nations in the light of divine providence, discovers the origins of divine and human institutions among the gentile nations, and thereby establishes a system of he natural law of the gentes, which proceeds with the greatest equality and constancy through the three ages which the Egyptians handed down to us as the three periods through which the world has passed up to their time. These are (1) The age of the gods, in which the gentiles believed they lived under divine governments, and everything was commanded them by auspices and oracles, which are the oldest institutions in profane history. (2) The age of the heroes, in which they reigned everywhere in aristocratic commonwealths, on account of a certain superiority of nature which they held themselves to have over the plebs. (3) The age of men, in which all men recognized themselves as equal in human nature, and therefore there were established first the popular commonwealths and then the monarchies, both of which are forms of human government.
In harmony with these three kinds of nature and government, three kinds of language were spoken which compose the vocabulary of this Science: (1) That of the time of the families where gentile men were newly received into humanity. This, we shall find, was a mute language of signs and physical objects having natural relations to the ideas that they wished to express. (2( That spoken by means of heroic emblems, or similitudes, comparisons, images, metaphors, and natural descriptions, which make up the great body of the heroic language which was spoken at the time the heroes reigned. (3) Human language using words agreed upon by the people, a language of which they are absolute lords, and which is proper to the popular commonwealths and monarchical states; a language whereby the people may fix the meaning of the laws by which the nobles as well as the plebs are bound. Hence, among all nations, once the laws had been put into the vulgar tongue, the science of laws passed from the control of the nobles. Hitherto, among all nations, the nobles, being also priests, had kept the laws in a secret language as a sacred thing. That is the natural reason for the secrecy of the laws among the Roman patricians until popular liberty arose. . . .
Along with these three languages -- proper to the three ages in which three forms of government prevailed, conforming to three types of civil natures, which succeed one another as the nations run their course -- we find there went also in the same order a jurisprudence suited to each in its time.
Of these (three types of jurisprudence) the first was a mystic theology, which prevailed in the period when the gentiles were commanded by the gods. . . .The second was the heroic jurisprudence, all verbal scrupulosity (in which Ulysses was manifestly expert). This jurisprudence looked to what the Roman jurisconsults called civil equity and we call reason of state. . . . The last type of jurisprudence was that of natural equity, which reigns naturally in the free commonwealths, in which the people, each for his own particular good (without understanding that it is the same for all), are led to command universal laws. They naturally desire these laws to bend benignly to the least details of matters calling for equal utility. . . .
But as the popular states became corrupt, so also did the philosophies. They descended to skepticism. Learned fools fell to calumniating the truth. Thence arose a false eloquence, ready to uphold either of the opposed sides of a case indifferently. Thus it came about that, by abuse of eloquence like that of the tribunes of the plebs at Rome, when the citizens were no longer content with making wealth the basis of rank, they strove to make it an instrument of power. And as furious sound winds whip up the sea, so these citizens provoked civil wars in their commonwealths and drove them to total disorder. Thus they caused the commonwealths to fall from a perfect liberty into the perfect tyranny of anarchy or the unchecked liberty of the free peoples, which is the worst of all tyrannies. . . .
But if the peoples are rotting in that ultimate civil disease and cannot agree on a monarch from within, and are not conquered and preserved by better nations from without, and are not conquered and preserved by better nations from without, then providence for their extreme ill has its extreme remedy at hand. For such peoples, like so many beasts, have fallen into the custom of each man thinking only of his own private interests and have reached the extreme of delicacy, or better of pride, in which like wild animals they bristle and lash out at the slightest displeasure. Thus no matter how great the throng and press of their bodies, they live like wild beasts in a deep solitude of spirit and will, scarcely any two being able to agree since each follows his own pleasure or caprice. By reason of all this, providence decrees that, through obstinate factions and desperate civil wars, they shall turn their cities into forests and the forests into dens and lairs of men. In this way, through long centuries of barbarism, rust will consume the misbegotten subtleties of malicious wits that have turned them into beasts made more inhuman by the barbarism of reflection than the first men had been made by the barbarism of sense. . . . Hence peoples who have reached this point of premeditated malice, when they receive this last remedy of providence and are thereby stunned and brutalized, are sensible no longer of comforts, delicacies, pleasures, and pomp, but only of the sheer necessities of life. And the few survivors in the midst of an abundance of the things necessary for life naturally become sociable and, returning to the primitive simplicity of the first world of peoples, are again religious, truthful, and faithful. Thus providence brings back among them the piety, faith, and truth which are the natural foundations of justice as well as the graces and beauties of the eternal order of God. . . .
[Source: Thomas G. Bergin and Max H. Fisch, The New Science of Giambattista Vico, revised translations of the third edition of 1744 (Ithaca: Cornell University Press, 1948), quoted in Franklin Le Van Baumer, Main Currents of Western Thought, 4th ed. (New Haven: Yale University Press, 1978), pp. 448-451.]
