Albertano of Brescia: Ars loquendi et tacendi

Quoniam in dicendo multi errant, nec est aliquis, qui linguam suam adplenum valeat domare, beato Jacobo hoc testante, qui dicit: Natura bestiarumet serpentum, volucrum et ceterorum domatur a natura humana; sed linguamnemo domare potest: ideo ego, Albertanus, brevem doctrinam super dicendoatque tacendo, uno versiculo comprehensam, tibi filio meo, Stephano, traderecuravi. Versiculus hic est:

Since many err in speaking, nor is there anyone who can fully master his tongue, blessed James bearing witness, who says: The nature of beasts and of serpents, of birds and of the rest is tamed by human nature; but no one can tame the tongue: therefore I, Albertanus, have taken care to hand over to you, my son Stephen, a brief doctrine concerning speaking and also concerning silence, comprehended in one little verse. This little verse is:

Quis, quid, cui dicas, cur, quomodo, quando, requiras. Verum quia hæcverba, in hoc versiculo comprehensa, ponderosa sunt et generalia, et generalitasparit obscuritatem — ut Digestis, De Jure Fisci, L. Ita fidei— ideo illa exponere, ac pro modulo meæ scientiæ, licet non ad plenum,proposui delucidare.

Who, what, to whom you say, why, how, when, you enquire. But because these words, contained in this little verse, are weighty and general, and generality spares obscurity — as in the Digests, De Jure Fisci, L. Ita fidei — therefore I have proposed to expound those, and, according to the measure of my knowledge, though not completely, to make them clear.

Tu igitur, fili carissime, quum loqui desideras, a temet ipso inciperedebes, ad exemplum galli, qui antequam cantet, ter se cum alis percutitin principio. Itaque antequam spiritus ad os tuum verba producat, te ipsumet omnia verba in hoc versiculo posita requiras. Dico tibi, ut non solumquæras a te ipso, sed requiras, id est iterum quæras; nam istud reiterationemdenotat, ut dicas requiras, id est iterum quæras.

Therefore you, dearest son, when you desire to speak, should begin from yourself, following the example of the cock, who before he sings strikes himself three times with his wings at the beginning. Thus, before the breath brings words to your mouth, you yourself should inquire about all the words placed in this versicle. I tell you, so that you not only ask of yourself, but requiras, that is, ask again; for that denotes reiteration, so that to say requiras is to ask once more.

Sicut enim repeteredicitur quis, hoc est iterum petere, ita requirere dicitur quis, id estiterum quærere.

For just as repetere is said to mean to ask again, that is, to seek a second time, so requirere is said to mean to seek, that is, to ask again.

Primum punctum. Tu requires in animo tuo, quis es, qui loqui velis:utrum istud dictum ad te pertineat vel non. Si non, illi dicto te immiscerenon debes.

First point. You ask in your mind who you are, who would wish to speak: whether that saying pertains to you or not. If not, you must not mingle yourself with that saying.

Sicut enim per leges culpa est immiscere se rei non ad se pertinenti,ut dicit regula juris: ita culpa est loqui istud, quod ad se non pertineat.Unde Salomo in Proverbiis dixit: Sicut qui apprehendit auribus canem, itaqui transit et impatiens commiscetur alterius rixæ. Et Jesus filius Sidrachdixit: De ea re, quæ te non molestat, ne certaveris. Unde quidam:

For just as by the laws it is a fault to meddle in a matter not pertaining to oneself, as the rule of law says, so it is a fault to speak that which does not pertain to oneself. Hence Solomon in Proverbs said: 'Just as one who seizes a dog by the ears, so he who passes by and is impatient becomes involved in another’s quarrel.' And Jesus son of Sirach said: 'In that matter which does not trouble you, do not contend.' Whence some:

Quod te non tangit, hoc te nullatenus angit.

What does not touch you, this does not in any way distress you.

Quæ res tibi summopere notanda est, quoniam si de rebus ad te non pertinentibusminime curaveris, magnam cordis et animi tranquillitatem tibi comparabis;quod egregie dicit metrista quidam:

This is a matter most necessary for you to note, for if you take no care at all about things that do not pertain to you, you will procure for yourself great tranquillity of heart and mind; which a certain metrist excellently says:

Pacificat multum de paucis sumere cultum.

It greatly pacifies to take up the cultivation of few things.

Secundum punctum. Requiras te ipsum a te ipso, an aliqua perturbationeanimi captus sis, scilicet ira, odio vel invidia, aut sis ab animi passionibusalienus. Nam si turbatus animus tuus fuerit, a loquendo abstinere debebis,et motus animi turbatos cohibebis. Ait enim Tullius: Virtus est cohiberemotus animi turbatos, ac appetitus obedientes efficere rationi: et ideotacere debet iratus, quia, ut ait Seneca:

Second point. Inquire of yourself, by yourself, whether you are seized by any perturbation of the mind, namely anger, hatred, or envy, or whether you are alien to the passions of the mind. For if your mind is disturbed, you ought to refrain from speaking, and you should restrain the disturbed movements of the mind. For Tullius says: "Virtue is to restrain the disturbed movements of the mind, and to make appetites obedient to reason"; and therefore the angry man ought to be silent, because, as Seneca says:

Iratus nihil nisi criminis loquitur loco.

An angry man utters nothing but accusations in place of proper speech.

Quare dixit Catho:

Wherefore Catho said:

Iratus de re incerta contendere noli:
Impedit ira animum, ne possit cernere verum.

Angry, do not contend about an uncertain matter:
anger hinders the mind, so that it cannot discern the truth.

Et alius dixit: Lex videt iratum, iratus non videt illam. Et Ovidius:

And another said: The law sees the angry man, the angry man does not see it. And Ovidius:

Vince animos iramque tuam, qui cetera vincis.

Conquer your minds and your anger, you who conquer the rest.

Inde et Tullius dixit: Ira procul absit, cum qua nil recte fieri, nil consideratepotest. Quæ in aliqua perturbatione fiunt, ea nec constanter fieri possunt,nec ab his, qui adsunt, approbari. Vides ergo quanta mala faciunt in hominepassiones istæ, ira, odium, invidia, amore, tristitia, libido.

Thence Tullius also said: Let anger be far away, with which nothing can be done rightly, nothing can be judged considerately. Things that are done in any perturbation cannot be done consistently, nor approved by those who are present. You see therefore how great harms these passions work in a man — anger, hatred, envy, love, sadness, lust.

Ait enimSalustius: Omnes homines, qui de rebus dubiis consultant, ab odio, amicitia,ira atque misericordia vacuos esse decet; quoniam non facile animus verumprovidet, ubi hæc officiunt. Quare animus his passionibus turbatus nonverum videt, quia sunt morbi animi ipsum excæcantes; quod egregie testaturPetrus Alfonsius dicens: Natura hoc habet humana, ut, animo quoquo pactoconturbato, in vero falsoque discernendo discretionis careat oculo. Etsi de ira, irato atque iracundo scire volueris, lege in libro, quem composui,DeAmore Et Dilectione Dei Et Aliarum Rerum, Et De Forma Vitæ, in tituloDe Amicitia Iracundi Hominis Vitanda.

For Salustius says: All men who deliberate about doubtful matters ought to be free from hatred, friendship, anger and pity; for the mind does not readily foresee the truth where these impede. Therefore a mind disturbed by these passions does not see the truth, because they are diseases of the mind that blind it; which Peter Alfonsus testifies excellently, saying: Human nature has this, that, whatever way the mind is disturbed, in discerning true and false it lacks the eye of discretion. If, however, you wish to know about anger, the angry and the irascible, read in the book which I composed, On the Love and Affection of God and Other Matters, and On the Form of Life, in the title On Avoiding the Friendship of an Angry Man.

Etiam certe cavere debes, ne voluntas dicendi intantum te moveat atquead dicendum inducat, quod appetitus tuus rationi non consentiat. Ait enimSalomo: Sicut urbs patens et sine murorum ambitu, ita vir, qui non potestcohibere spiritum suum in loquendo. Inde etiam dici consuevit: Tacere quinescit, loqui nescit.

You must also certainly beware that the will to speak so moves you and induces you to speak that your appetite does not agree with reason. For Solomon says: As a city open and without the circuit of walls, so is a man who cannot restrain his spirit in speaking. Hence it is also wont to be said: He who cannot be silent knows not how to speak.

Nam et quidam sapiens interrogatus, cur tantum taceret,an quia stultus esset, respondit: Stultus tacere non potest. Alibi Salomodixit: Aurum tuum et argentum tuum confla, et verbis tuis facito stateram,et impone ori tuo frenos rectos, et attende ne forte labaris in linguaet sit casus tuus insanabilis in morte. Et iterum idem ait: Qui custoditos suum, custodit animam suam: qui autem inconsideratus est ad loquendum,sentiet mala.

For when a certain wise man was asked why he kept so silent, whether because he was foolish, he answered: A fool cannot keep silence. Elsewhere Solomon said: Forge together your gold and your silver, and with your words make a balance, and put straight bits upon your mouth, and take care lest perchance you slip with your tongue and your case be incurable at death. And again he said the same: He who keeps his mouth keeps his soul; but he who is inconsiderate in speaking will feel evil.

Et etiam Catho dixit:

And also Cato said:

Virtutem primam puta compescere linguam:
Proximus ille Deo, qui scit ratione tacere.

Consider the first virtue to be restraining the tongue:
He is nearest to God who knows by reason how to be silent.

Tertium punctum. Requiras te ipsum et a te ipso in animo tuo recogites,quis es qui alium reprehendere vis vel aliis dicere vel utrum de similidicto vel facto valeas reprehendi. Nam dixit beatus Paulus in Epistolaad Romanos: inexcusabilis es, o homo, qui judicas; nam te ipsum condemnes,si eadem agas, quæ judicas.

Third point. Examine yourself and in your own mind recollect who you are, who would reprove another or speak to others, or whether you yourself can be reproved concerning the same said or done. For blessed Paul said in the Epistle to the Romans: "You are without excuse, O man, who judgest; for in judging you condemn yourself, if you do the same things which you judge."

Et in eadem epistola subdit: Qui ergo aliumdoces, te ipsum non doces: qui prædicas non furandum, furaris: qui dicisnon mœchandum, mœcharis: qui abominaris idola, sacrilegium facis: Deuminhonoras. Et Catho dixit:

And in the same epistle he adds: Therefore he who teaches another, you do not teach yourself: you who preach “do not steal,” you steal: you who say “do not mœchari” (do not commit adultery), you commit adultery: you who abominate idols, you commit sacrilege: you dishonor God. And Cato said:

Quæ culpare soles, ea tu ne feceris ipse:
Turpe est doctori, quum culpa redarguit ipsum.

Do not yourself do those things which you are wont to blame:
It is shameful for the teacher when fault reproves him.

Nam bene dicere et mala operari, nihil aliud est, quam se propria vocedamnare, ut Augustinus ait. Et alibi idem Catho ait:

For to speak well and to work evil is nothing else than to condemn oneself with one’s own voice, as Augustine says. And elsewhere the same Cato says:

Alterius dictum aut factum ne carpseris unquam,
Exemplo simili ne te derideat alter.

Never carp at another's saying or deed,
Lest another deride you by a similar example.

Unde Gregorius ait: Qui bene docet et male vivit, qualiter damnari debet,diu instituit. Priusquam igitur alium culpes, a vitiis similibus innocensesse cures; quod idem Gregorius confirmavit dicens: Qui alium arguit depeccatis, a peccatis debet esse alienus, exemplo Christi, qui mulieremin adulterio deprehensam absolvit, et liberavit a pessimis Judæis, quiaccusabant et judicabant peccatricem, quum ipsimet scelerosissimi forent.Terreantur hic judices fornicarii, adulteri, avari, injusti, tam spiritualesquam seculares, de quibus ait Salomo: Judicium durissimum fiet his quipræsunt; et sequitur: quoniam potentes potenter tormenta patientur.

Whence Gregory says: He who teaches well and lives badly, how he ought to be condemned, he instructs at length. Therefore before you blame another, take care to be innocent of similar vices; which the same Gregory confirmed, saying: He who reproves another for sins ought to be alien from sins himself, by the example of Christ, who absolved the woman caught in adultery, and freed her from the worst Jews who accused and judged the sinner, when they themselves were most wicked. Let here the judges who are fornicators, adulterers, avaricious, unjust — both spiritual and secular — be terrified; of whom Solomon says: A most severe judgment will be for those who preside; and it follows: for the powerful will powerfully endure torments.

Quartum punctum. Requiras a te ipso intra te, quis es qui dicere velis,utrum bene doctus vel indoctus; etiam quod dicere velis bene sapias, alioquinbene dicere non valeres. Nam quidam sapiens interrogatus, quomodo optimeposset dicere, respondit: Si tantummodo dixeris quod bene scieris.

Fourth point. Ask of yourself within yourself who you are who would speak, whether well-taught or unlearned; also that what you wish to say you know well, otherwise you would not be able to speak well. For a certain wise man, being asked how one might speak most excellently, answered: "Only say what you know well."

Et JesusSidrach: Si est tibi intellectus, responde proximo tuo: sin autem, sitmanus tua super os tuum, ne capiaris in verbo indisciplinato, et confundaris.

And JesusSidrach: If you have intellect, answer your neighbor; but if not, let your hand be upon your mouth, lest you be caught in an undisciplined word, and be confounded.

Quintum punctum. Requiras, quis erit effectus tuæ locutionis; nam quædamab initio videntur bona, quæ malum effectum habent. Quæritur non solumprincipium; sed etiam finem et effectum requirere debes. Unde Pamphilusdixit:

Fifth point. Consider what will be the effect of your speech; for some things at the beginning appear good, which have a bad effect. You should inquire not only the beginning; but also seek the end and the effect. Whereupon Pamphilus said:

Principium finemque simul prudentia spectat.
Rerum finis habet crimen et omne decus.
Verbi principium, finem quoque conspice verbi,
Ut possis melius præmeditata loqui.

Prudence beholds both beginning and end together.
The end of things bears blame and all honor.
Mark the beginning of your speech, and the end likewise of the speech,
so that you may more rightly speak what has been premeditated.

Si autem verbum, quod dicere velis, dubium appareat, utrum bonum effectumhabiturum sit an non, silere debes potius quam dicere.

If, however, the word which you wish to speak appears doubtful whether it will have a good effect or not, you ought to be silent rather than to speak.

Nam dixit Petrus Alfonsius, qui fuit optimus philosophus: «Si diceremetuas, unde pœniteas, semper est melius non, quam sic.» Sapienti enimmagis expedit tacere pro se, quam loqui contra se, quia paucos vel neminemtacendo, multos loquendo circumventos vidimus, quod pulchre voluit quiait:

For Peter Alphonsus said, who was the most excellent philosopher: "If you were to say 'I fear, whence you repent,' it is always better not to than so." For it is more expedient for the wise man to be silent on his own behalf than to speak against himself; for we have seen few or none overcome by silence, and many circumvented by speaking, which he wished to state gracefully, namely:

Nil tacuisse nocet, nocet esse sæpe locutum.

It does no harm to have been silent; it often harms to have spoken.

Verba enim sagittis sunt quasi similia: facile dimittuntur, difficile retrahuntur;quare dici consuevit:

For words are, as it were, similar to arrows: easily let fly, difficult to draw back; therefore it is wont to be said:

Evolat, emissum semel, irrevocabile verbum.

A word, once flown forth, is irrevocable.

Hoc vult Aristoteles dicens: Quod semel dictum est, amplius resumi nonpotest. Ergo in dubiis melius est tacere quam dicere, sicut et in factisdubiis melius est non facere, quam facere, ut ait Tullius dicens: Benepræceperunt, qui vetant agere, quod dubites æquum an iniquum sit. Aequitasenim per se lucet, dubitatio autem significationem continet injuriæ. Etalius dixit: Si quid dubites, ne feceris.

This is what Aristotle means, saying: What once is said cannot be taken back. Therefore in doubtful matters it is better to be silent than to speak; likewise in doubtful deeds it is better not to do than to do, as Tullius says: "They have well advised who forbid doing that which you doubt whether it is just or unjust." For equity shines by itself, whereas doubt contains the signification of injury. And another said: "If you doubt anything, do not do it."

Certe omne judicium, quod dubitatumfuerit, fugito.

Certainly avoid every judgment which has been doubted.

Ad intelligentiam et expositionem hujus dictionis Quis multanotari possent; sed ista quinque puncta, superius posita, brevitatis causatibi sufficiant.

Many things could be noted for the understanding and exposition of this word Quis; but these five points, placed above, will suffice for the sake of brevity.

Prædictis notatis diligenterque cognitis super hac dictione Quis,sequitur videre aliqua, expositionis causa, super hac dictione Quid,et habet decem puncta.

With the aforesaid having been noted and diligently understood concerning this word Quis, it follows to consider certain things, for the sake of exposition, concerning this word Quid, and it has ten points.

Primum punctum. Requirere debes inprimis, utrum verum vel falsum. Aitenim Jesus Sidrach: Ante omnia opera tua verbum verum præcedat te, etante omnem actum consilium stabile.

First point. You must first inquire whether it is true or false. For Jesus Sidrach says: Before all your works let a true word precede you, and before every act let your counsel be stable.

Super omnia enim veritas est colenda,quæ sola deo homines proximos facit, quum ipse Deus veritas sit, ipsomethoc testante, quum dixit: Ego sum via, veritas et vita. Si ergo loqui debeas,veritatem omni modo dicas, mendacio doloso penitus fugato. Unde propheta:Os justi meditabitur sapientiam, lingua ejus loquetur judicium, id estveritatem vel sententiam veram.

For above all truth is to be cherished, which alone makes men near to God, since God himself is truth, this very thing testifying, when he said: "I am the way, the truth, and the life." If therefore you ought to speak, say the truth in every way, deceitful lying being utterly driven away. Whence the prophet: "The mouth of the righteous will meditate wisdom; his tongue will speak judgment," that is, truth or a true sentence.

Unde Salomo in Ecclesiastico: Potius diligendusest fur, quam assiduus in mendacio. Et alius dixit: Acquiesce veritatisive a te prolatæ sive tibi oblatæ. Et etiam Cassiodorus: «Pessima consuetudoest despicere veritatem» puram, in qua nihil immisceatur falsitatis, namut idem ait: Bonum est verum, si non aliquid immisceatur aversum.Idem intelligo etiam de simplici veritate; ait enim Seneca: Oratio ejus,qui veritati operam dat, incomposita et simplex esse debet. Ita ergo veritatemloqui debes, ut dictum tuum habeat pondus jurisjurandi, et nihil intersitinter tuam simplicem assertionem et jusjurandum.

Whence Solomon in Ecclesiasticus: Rather to be esteemed a thief than constant in falsehood. And another said: Acquiesce to the truth, whether uttered by you or offered to you. And also Cassiodorus: «Pessima consuetudo est despicere veritatem» — pure, in which nothing of falsity is mingled; for as he likewise says: Bonum est verum, si non aliquid immisceatur aversum. I mean the same also of simple truth; for Seneca says: The speech of him who devotes himself to truth ought to be uncomposed and simple. Thus therefore you must speak the truth, so that your word has the weight of an oath, and that nothing stand between your simple assertion and an oath.

Nam ut ait Seneca: Dictum,quod non habet sine jurejurando pondus, ejus quoque jurisjurandi pondusvile est. Et iterum idem dixit in libro De Forme Honestæ Vitæ:«Nihil tibi intersit, an affirmes, an jures. De religione et fide sciasagi, ubicunque de veritate tractatur.

For as Seneca says: A saying which without the weight of a juramentum has no weight, the juramentum of that too is worthless. And again he said in the book De Forme Honestæ Vitæ: "It makes no difference to you whether you affirm or swear." Concerning religion and faith you should know this, wherever the matter of truth is treated.

Nam etsi jurejurando Deus non invocetur,et invocatus non sit testis, tamen non transeas veritatem, nec justiciætranssilias legem. Quod si aliquando cogaris uti mendacio, utere non adfalsitatem, sed ad veri custodiam. Et si contigerit fidelitatem mendacioredimere, non mentieris sed potius excusabis, quia tibi honesta causa est;justus autem secreta non prodit, tacenda enim tacet, loquenda loquitur;atque ita apta illi pax est et secura tranquillitas.» Veritatem ergo puramdicas et simplicem, et Deum roga, ut verba mendacii longe a te faciat.Nam et Salomo rogavit Deum dicens: «Duo rogavi te, Domine, ne denegesmihi antequam moriar: vanitatem et verba mendacii longe fac a me; mendicitatemet divitias ne dederis mihi, ne compulsus egestate furer, et perjurem nomenDei mei.» Et sicut non debes loqui nisi veritatem, ita nec facere.

For although by oath God is not invoked, and if invoked is not a witness, yet do not pass over the truth, nor leap over the law of justice. But if at any time you are compelled to make use of a falsehood, use it not toward falsity but toward the keeping of the true. And if it should happen that you redeem fidelity by a lie, you shall not lie but rather excuse yourself, for you have an honest cause; a just man, however, does not betray secrets — for that which is to be kept he keeps silent, that which is to be spoken he speaks — and thus suitable peace and secure tranquillity are his. Therefore speak the truth pure and simple, and entreat God that he may put the words of falsehood far from you. For Solomon also prayed to God, saying: “Two things I have asked of you, O Lord, do not deny me before I die: put far from me vanity and the words of falsehood; give me neither beggary nor riches, lest being compelled by poverty I steal and profane the name of my God.” And just as you should not speak except the truth, so likewise you should not act otherwise.

Dixitenim beatus Paulus in Epistola secunda ad Corinthios: «Non enim possumusadversus veritatem loqui, sed pro veritate.» Et talem veritatem dicas,que tibi credatur, alioquin pro mendacio reputatur; sicut e converso vicemveri obtinet, quod falso creditur, et ideo dixi supra: dolosum mendaciumpenitus fugato. Non est judicandus mendax, qui dicit falsum, quod putatverum; quia, quantum in ipso est, non fallit, sed ipse fallitur. Econtramentitur, qui dicit esse verum, quod putat falsum. Nec est liber a mendacio,qui ore nesciens verum loquitur, sciens autem voluntate mentitur, ut beatusAugustinus dicit.

For blessed Paul said in the second Epistle to the Corinthians: "For we cannot speak against the truth, but for the truth." And speak such a truth that it may be believed in you, otherwise it is reckoned as a lie; just as conversely the place of truth is taken by that which is believed falsely, and therefore I said above: dolosum mendacium penitus fugato. He is not to be judged a liar who utters what is false, which he thinks true; for, as far as in him, he does not deceive, but is himself deceived. Conversely is he a liar who says that which he thinks false is true. Nor is one free from falsehood who with his mouth unwittingly speaks the truth, while in will he knowingly lies, as blessed Augustine says.

Unde mens contraria verbis mendax est et pestifera, uttestatur Aesopus:

Whence a contrary mind is mendacious and pestilential in words, as Aesop testifies:

Omne genus pestis superat mens dissona verbis;

Every kind of pest surpasses a mind discordant with its words;

qua quidem peste multi laborant dignitatum cupidi, quod præclare dicitSalustius: Ambitio multos mortales falsos fieri coegit, aliud clausum inpectore, aliud in lingua promptum habere.

By that very plague many who are desirous of dignities suffer, which Sallust most clearly says: "Ambition compelled many mortals to become false, to keep one thing closed in the breast and to have another ready on the tongue."

Secundum punctum. Tu requiras, quid dicere vis, utrum sit utile, graveet profitabile, aut sit vanum et inane. Verba enim utilia et virtuosa etprofitabilia semper dicere debemus, inania vero penitus silere.

Second point. You should ask what you mean to say, whether it is useful, grave and profitable, or whether it is vain and empty. For we ought always to speak words that are useful, virtuous, and profitable, but about vain things to be altogether silent.

Ait enimSeneca — De Forma Honestæ Vitæ: Sermo quoque tuus non sit inanis,sed aut consoletur, aut doceat, aut præcipiat, aut moneat. Et Paulus inEpistola ad Timotheum dixit: Profana et vaniloquia evita.

For Seneca says — On the Form of an Honest Life: Let also your speech not be inane, but either console, or teach, or enjoin, or admonish. And Paul in the Epistle to Timothy said: Avoid profane and vain babblings.

Tertium punctum. Requiras an dicas, quod rationabile sit, an irrationabile.Rationabilia verba sunt semper dicenda; irrationabilia vero sunt tacenda.Nam quod ratione caret, non potest esse diuturnum. Qui autem rationem secumportat, totum mundum vincit.

Third point. Ask whether you should say what is reasonable or what is unreasonable. Reasonable words ought always to be spoken; unreasonable ones, however, ought to be held silent. For that which lacks reason cannot be long-lasting. But he who carries reason with him conquers the whole world.

Unde scriptum est: Si vis vincere totum mundum,te subjice rationi. Ratione enim munienda est adolescentia; et etiam diciconsuevit: Bene adhibita ratio cernit, quid optimum sit, neglecta veromultis implicatur erroribus.

Whence it is written: If you wish to conquer the whole world, subject yourself to reason. For adolescence must be fortified by reason; and he also used to say: Well-applied reason discerns what is best, but when neglected it is entangled in many errors.

Quartum punctum. Requiras utrum dicas quid asperum vel durum, aut quidmolle, dulce vel suave. Dulcia enim verba sunt proferenda, contraria verotacenda et penitus omittenda.

Fourth point. You should ask whether you should say what is harsh or hard, or what is soft, sweet, or pleasant. For sweet words are to be uttered; the opposites, however, are to be kept silent and utterly omitted.

Dixit enim Jesus Sidrach: Tibiæ et psalteriumsuavem faciunt melodiam, super utraque autem lingua suavis. Et iterum idemdixit: Verbum dulce multiplicat amicos et mitigat inimicos. Unde et diciconsuevit:

Dixit enim Jesus Sidrach: The tibiae and the psaltery make a sweet melody, and moreover sweet upon each tongue. And again the same said: A sweet word multiplies friends and softens enemies. Whence also he used to say:

Silva tenet leporem, sapientis lingua leporem.

The forest holds the hare, the wise man's tongue the hare.

Et Pamphilus:

And Pamphilus:

Excitat et nutrit facundia nutrit facundia dulcis amorem.

Eloquence excites and nourishes; eloquence sweetly nourishes love.

Mollia etiam verba et non dura dicenda sunt. Ait enim Salomo: Mollis sermofrangit iram, sermo quoque durus suscitat furorem. Hoc idem Tullius præclaredicit: Non facile dictu est, quantopere conciliet animos comitas affabilitasquesermonis.

Mild words too must be spoken and not harsh ones. For Solomon says: Mild speech breaks anger, and harsh speech likewise provokes fury. The same Tullius plainly says: It is not easy to say how greatly the courtesy and affability of speech reconcile minds.

Quintum punctum. Requiras an dicas quid pulchrum et honestum, an turpevel malum; nam pulchra et honesta verba dicenda sunt, turpibus et malisdimissis. Ait enim beatus Paulus in Epistola prima ad Corinthios: Noliteseduci; corrumpunt bonos mores colloquia mala.

Fifth point. You should ask whether you ought to speak what is beautiful and honest, or what is shameful or evil; for beautiful and honest words must be spoken, shameful and evil ones dismissed. For blessed Paul says in the First Epistle to the Corinthians: Do not be deceived; bad conversations corrupt good morals.

Et alibi idem dixit in Epistolaad Ephesios: Omnis sermo malus de ore vestro non procedat. Et iterum ineadam epistola subdit: Turpitudo aut stultiloquium aut scurrilitas, quæad rem non pertinet, non nominetur in vobis, sicut decet sanctos. Et Senecadixit — De Formula Honestæ Vitæ: A verbis quoque turpibus abstineto,quia licentia eorum imprudentiam nutrit.

And elsewhere he said the same in the Epistle to the Ephesians: Let no evil word proceed from your mouth. And again in the same epistle he adds: Shamefulness or foolish talk or scurrility, which does not pertain to the matter, let not be named among you, as befits the holy. And Seneca said — De Formula Honestæ Vitæ: Also refrain from shameful words, for the licence of them nourishes imprudence.

Et Salomo dixit: Homo assuetusin verbis improperii non erudietur cunctis diebus vitæ suæ. Sed sempersermo in gratia sale sit conditus, ait enim beatus Paulus in Epistola adColossenses: Sermo vester semper in gratia sale sit conditus, ut sciatis,quomodo oporteat unicuique respondere.

And Solomon said: A man accustomed to words of reproach will not be instructed in all the days of his life. But always let speech be seasoned with grace and salt, for the blessed Paul says in the Epistle to the Colossians: Let your speech always be seasoned with grace and salt, that you may know how it is fitting to answer each one.

Sextum punctum. Requiras, ne quid dicas obscurum vel ambiguum; sed diceredebes clarum et apertum. Dicit enim lex: Nihil interest, neget quis auttaceat, an obscure respondeat quantum ad hoc, ut incertum dimittat interrogantem.Scriptum est enim: Satius est mutum esse, quam quod nemo intelligat dicere.Hinc est, ut nemo sophistice loqui debeat.

Sixth point. You should require that you say nothing obscure or ambiguous; but you ought to speak clear and open. For the law says: It matters nothing whether anyone denies or is silent, or answers obscurely as to this, so as to leave the questioner uncertain. For it is written: It is better to be mute than to say what no one understands. Hence it is that no one ought to speak sophistically.

Sermo enim sophisticus obscurusest et deceptorius. Ait enim Jesus Sidrach: Qui sophistice loquitur odibilisest: in omni re defraudabitur; non enim data est illi a Deo gratia.

Sophistical speech, forsooth, is obscure and deceptive. For Jesus Sidrach says: "He who speaks sophistically is odious; in every matter he will be defrauded; for grace has not been given to him by God."

Septimum punctum. Requiras, ne quid injuriosum vel contumeliosum dicasvel facias. Scriptum est enim: Multis minatur, qui uni facit injuriam.Unde Jesus Sidrach dicit: Omnes injuriæ proximi ne memineris, et nihilagas in operibus injuriæ. Unde Cassiodorus: Injuria unius compago totaconcutitur.

Seventh point. Require that you say or do nothing injurious or contumelious. For it is written: He who does injury to one threatens many. Wherefore Jesus Sidrach says: Remember not all the injuries of your neighbor, and do no deeds of injury. Whence Cassiodorus: The injury of one joint shakes the whole structure.

Et etiam Paulus in Epistola ad Colossenses: Qui enim injuriamfacit, accipiet quod iniquum gessit. Et Seneca in Epistolis: Ab alio expectaquod alteri feceris. Et hoc in alio de qualibet injuria et contumelia etmaxime de illa quæ fit sub simulatione boni; ait enim Tullius: «Nullamajor aut capitalior est injuria quam eorum, qui tunc quum maxime fallunt,id agunt, ut boni viri esse videantur.» Injuriæ namque et contumeliætam pessimæ sunt, ut non solum cuilibet noceant, sed et etiam civitatibuset regnis, quæ propterea disturbationes et mutationes patiuntur.

And also Paul in the Epistle to the Colossians: For he who does injury will receive what unrighteousness he has done. And Seneca in his Letters: Expect from another what you have done to another. And this elsewhere about every injury and contumely, and especially about that which is done under the simulation of goodness; for Tullius says: “No injury is greater or more deadly than that of those who, when they most deceive, do that thing so that they may seem to be good men.” For injuries and contumelies are so very bad that they not only harm any individual, but also cities and kingdoms, which on that account suffer disturbances and changes.

Nam utait Jesus Sidrach: «Regnum a gente in gentem transfertur propter injustitias,injurias et contumelias.» Et non solum a dicendo vel faciendo alteri injuriamcohibere te debes atque cessare, sed etiam alteri volenti dicere vel facereinjuriam obsistere debes, si commode potes. Ait enim Tullius in primo libroDeOfficiis: «Duo sunt injustitiæ genera: unum eorum, qui inferunt injuriam,alterum eorum, qui ab his, quibus infertur, si possunt, non propulsantinjuriam; et est tam in vitio qui non obstat injurianti, quam si parentesaut patriam aut amicos deserat.» Si commode possunt dixi, quiademum fieri posse dicuntur, quæ commode fieri possunt, ut lex nostra dixit.Si autem alius tibi injuriam dixerit, tacere debes; nam ut ait Augustinusin libro De Summo Bono: Gloriosius tacendo est injuriam fugere,quam respondendo superare.

For as Jesus Sidrach says: «A kingdom is transferred from one people to another because of injustices, injuries, and contumelies.» And you ought not only to restrain yourself and cease from saying or doing injury to another, but also, if you can conveniently, to resist another who wishes to say or do injury. For Tullius says in the first book De Officiis: «There are two kinds of injustices: one of those who inflict injury, the other of those who, if they can, do not repel the injury from those to whom it is inflicted; and it is as great a vice in him who does not oppose the injurer as if he were to abandon parents or country or friends.» Si commode possunt I said, meaning those things are said to be able to be done which can be conveniently done, as our law declared. But if another utters an injury against you, you must be silent; for as Augustine says in the book De Summo Bono: «It is more glorious to avoid injury by silence than to overcome it by answering.»

Octavum punctum. Requiras, ne quid irrisorium dicas neque de amico,neque de inimico, neque de quolibet alio; scriptum est enim: Amicum luderenec joco quidem liceat; et iterum: «Bonus amicus læsus gravius irrascitur;»inimicus autem propter derisiones de se factas cito ad verba preveniretaut verbera; cuilibet autem irrisio de se facta displicet. Irrisio facit,ut amor inter eos minuatur, et secundum regulam amoris: si amor minuatur,cito deficit et raro convalescit.» Et certe propter irrisiones factascito diceretur tibi, quod nolles audire; nam dixit Salomo: Qui temere manifestatvitia, sua intempestive audiet crimina.

Eighth point. You should avoid saying anything mocking about a friend, about an enemy, or about anyone else; for it is written: "It is not even lawful to mock a friend in jest;" and again: "A good friend, when injured, grows more severely angry;" an enemy, however, because of taunts made about him, will quickly forestall with words or blows; and any mockery made about a person displeases him. Mockery causes that love between them be diminished, and according to the rule of love: if love is diminished, it soon fails and seldom recovers. And certainly because of mockeries made you would soon be told that which you would not wish to hear; for Solomon said: "He who rashly reveals vices will untimely hear accusations against himself."

Et Martialis dixit:

And Martial said:

Deridens alios non inderisus abibis.

If you deride others, you will not go away unmocked.

Et iterum idem:

And again the same:

Si rides alium vel si rideris, utrumque
Culpa est, in aure prius turpe, sequens vero magis.

If you laugh at another or if you are laughed at, both are blame;
the first is shameful to the ear, the latter indeed more so.

Requiras, ne quid dolosum dicas neque seditiosum. Dixit enim propheta:Disperdat Dominus universa labia dolosa et linguam magniloquam. Et idempræclare quærit: Quid detur aut quid apponatur ad linguam dolosam?

See to it that you say nothing deceitful nor seditious. For the prophet said: "May the Lord destroy all deceitful lips and the magniloquent tongue." And he likewise most fittingly asks: "What shall be given or what shall be added to a deceitful tongue?"

Etrespondet verbo terribili: «Dabuntur acutæ sagittæ potentis Dei cumcarbonibus desolatoriis.» Cavendum tibi summe, ne aliquid seditiosum dixeris;nihil enim perniciosius in civitate, quam seditio: ubi seditio, ibi civiumdivisio. Sed ut ait Dominus: Omne regnum in se divisum desolabitur, etdomus supra domum cadet.

And he answers with a terrible word: "Sharp arrows of the mighty God will be given with desolating coals." You must be most careful not to say anything seditious; for nothing is more pernicious in a commonwealth than sedition: where sedition is, there is a division of citizens. But as the Lord says: "Every kingdom divided against itself shall be desolated, and a house upon a house will fall."

Nonum punctum. Requiras, ne quid superbum dicas; nam dixit Salomo: «Ubifuerit superbia, ibi et contumelia; ubi autem humilitas, ibi sapientia»simul cum gloria. Et Job: Si ascenderit usque ad cœlos superbia, et caputejus nubes tetigerit, quasi sterquilinium in fine perdetur.

Ninth point. Require that you say nothing proud; for Solomon said: "Where pride shall be, there also contumely; but where humility, there wisdom" together with glory. And Job: "If pride ascend even to the heavens, and his head touch the clouds, he shall be destroyed like dung in the end."

Et Jesus Sidrachdixit: Odibilis est coram Deo et hominibus superbia, et execrabilis omnisiniquitas. Et iterum: «Objurgatio et injuriæ annullabunt substantiam;et domus, quæ nimis locuples est, annullabitur superbia.» Et ita clarepatet, quod superbia facit hominem odibilem apud omnes, et destruit omniaquæ possidet dona; quod multum egregie testatur quidam dicens:

And Jesus Sidrach said: Pride is odious before God and men, and all iniquity is execrable. And again: «Rebuke and injuries will annul substance; and a house which is overly wealthy will be annulled by pride.» And thus it is clearly evident that pride makes a man odious among all, and destroys all the gifts which he possesses; which very notably testifies a certain one saying:

Si tibi copia, si sapientia formaque detur,
Sola superbia destruit omnia, si comitetur.

If to you abundance, if wisdom and beauty are granted,
Pride alone destroys all, if it accompanies.

Decimum punctum. Denique requiras, ne verbum otiosum dicas; scriptum estnamque: De omni otioso verbo reddituri sumus rationem.

Tenth point. Finally, ask yourself, lest you speak an idle word; for it is written: We shall render an account concerning every idle word.

Sit itaque verbum tuum efficax, non inane, rationabile, dulce, suave,molle et non durum, pulchrum et non turpe vel malum, et non obscurum, nonambiguum, non sophisticum, non injuriosum nec seditiosum, non irrisoriumnec dolosum, non superbum nec otiosum. Hoc denique trado tibi pro regulagenerali, quod omnia facta, quæ pietatem, caritatem et verecundiam nostramlædunt, et, ut generaliter dicam, quæ contra bonos mores fiunt, nec nosfacere posse credendum est, ut lex nostra dicit. Ergo nec ea dicere debemus;ait enim Socrates: Quæ facere turpe, ea nec dicere honestum puto.

Therefore let your word be effective, not empty, reasonable, sweet, pleasant, soft and not harsh, beautiful and not shameful or evil, and not obscure, not ambiguous, not sophistic, not injurious nor seditious, not derisory nor deceitful, not proud nor idle. This finally I hand over to you as a general rule, that all deeds which wound our piety, charity and modesty, and, to speak generally, which are done against good morals, it is not to be believed that we can do, as our law says. Therefore we ought not to say those things either; for Socrates says: What it is shameful to do, those I deem it not honest to say.

Honestaigitur semper dicere debes, non solum inter extraneos, sed etiam intertuos. «Nec enim inhonestis verbis inter suos uti debet, qui honestus interalios esse desiderat, quum in omni parte vitæ honestas pernecessaria sit.»— Et certe licet sint infinita exempla super hoc verbo, quæ ad ejusexpositionem et intelligentiam dici possent, sed hæc ad præsens tibi,mi fili, dicta sufficiant.

Therefore you must always speak honest things, not only among strangers but also among your own. «For he who wishes to be honest among others ought not to use dishonorable words among his own, since honesty is necessary in every part of life.» — And certainly, although there are infinite examples about this word that could be given for its exposition and understanding, these things spoken to you for the present, my son, will suffice.

Habito tractatu super his duabus dictionibus Quis et Quid,accedas ad tractatum super hac dictione Cui Et sunt istius considerationisseptem puncta.

I have held a tract on these two words Quis and Quid,accedas to the tract on this word Cui Et there are seven points of its consideration.

Primum punctum. Quum loqui desideras, requiras cui loquaris, utrum amicovel alteri. Amico loqui bene et certe potes, quia nihil est dulcius, quamhabere amicum, cum quo tanquam cum te ipso loquaris.

First point. When you desire to speak, inquire to whom you speak, whether to a friend or to another. To a friend you can well and certainly speak, for there is nothing sweeter than to have a friend with whom you speak as with yourself.

Non tamen talia loquaris,de quibis propalandis et pubblicandis timeas, si inimicus postea fieret.Ait enim Seneca in Epistolis: Sic loquaris cum amicis tanquam deus audiat,et sic vivas cum hominibus tanquam deus videat. Et alius: Sic habeas amicum,ut non timeas ipsum fieri inimicum. Unde Petrus Alfonsius, propter amicosnon probatos: «Provide tibi semel de inimicis, et millesies de amicis;quia forsan amicus quandoque fiet inimicus, et sic levius poterit perquireredamnun tuum.» Secretum ergo tuum, de quo non vis, ut sciatur, vel nonpotes habere consilium, quin reveletur, tibi soli habeas, nullique manifestes.Ait enim Jesus Sidrach: Amico et inimico noli enarrare sensum tuum, et,si est delictum tuum, noli denudare.

Nevertheless do not speak those things which you fear to be propagated and published, should an enemy afterward arise. For Seneca says in his Epistles: "So speak with friends as if a god were listening, and so live among men as if a god were seeing." And another: "So have a friend that you do not fear him becoming an enemy." Whence Peter Alfonsus, on account of friends not proved, says: "Provide once for yourself against enemies, and a thousand times against friends; for perchance a friend may at some time become an enemy, and thus more easily be able to search out your condemnation." Therefore keep your secret, which you do not wish to be known, or which you cannot keep counsel about without its being revealed, to yourself alone, and disclose it to no one. For Jesus Sidrach says: "To friend and enemy do not unfold your thought, and if it is your fault, do not lay it bare."

Audiet enim te et respicet te, etquasi defendens peccatum tuum subridebit te. Et alius ait: Quod secretumesse vis, nemini dicas. Et alius: Vix existimes ab uno posse celari secretum.Et alius: Consilium vel secretum tuum absconditum quasi in carcere tuoest reclusum; revelatum vero te in carcere suo tenet ligatum. Quare dixit:Qui consilium suum retinet in corde, sui juris est melius eligere.

For he will hear you and will look toward you, and as if defending your sin he will smile at you. And another says: What you wish to be secret, tell no one. And another: You would scarcely think that a secret can be kept by one. And another: Your counsel or secret, hidden, is shut up as if in your prison; when revealed, however, it holds you bound in its prison. Therefore he said: He who keeps his counsel in his heart is better able to choose for himself.

«Namtutius est tacere, quam ut taceat alium rogare. Concordat Seneca: Si tibiipsi non imperasti, ut taceres, quomodo ab alio silentium quæris?» Siautem consilium secretum habere volueris, amicissimo fideli et probatoatque secreto illud committas. Suadet enim Salomo: Multi pacifici sinttibi et consiliarius unus de mille.

«For it is safer to be silent than to ask that another be silent. Seneca concurs: "If you have not commanded yourself to be silent, how do you seek silence from another?"» But if you wish to have a secret counsel, commit it to a most dear, faithful, and tried friend and to secrecy. For Solomon advises: Let many be peaceable toward you, and one counselor out of a thousand.

Et Catho:

And Cato:

Consilium arcanum tacito committe sodali.
Corporis auxilium medico committe fideli.

Commit a secret counsel to a silent comrade.
Commit the body's aid to a faithful physician.

Inimico autem non multum loquaris, nec secreta tua illi detegas. Hoc pulchredocet, qui ait:

Moreover, speak not much to an enemy, nor disclose your secrets to him. This beautifully teaches he who said:

Nec confidatis secreta nec detegatis
Cum quibus egistis pugnæ discrimina tristis.

Neither confide secrets nor disclose them
to those with whom you have borne the sad perils of battle.

Et alibi idem dixit:

And elsewhere he said the same:

Nulla fides hosti tibi sit qui talia nosti.
Prorsus et hostilis tibi sit persuasio vilis.

Let no faith be to an enemy for you who know such things.
And altogether let a base, hostile persuasion be to you.

Et hoc dico tibi, etiam si cum inimico in gratiam redieris. Scriptum estenim: «Cum inimico nemo tuto in gratiam redit.» Vapor enim odii semperlatet in pectore inimici. Unde Seneca: Nunquam, ubi diu fuit ignis, deficitvapor.

And I tell you this even if you have been restored to favor with an enemy. For it is written: "With an enemy no one safely returns to favor." For the vapor of hatred always lurks in the enemy's breast. Hence Seneca: "Never, where there has long been a fire, does the vapor fail."

Quare idem ait: Pro amico potius expedit occidi, quam cum inimicovivere. Unde et Salomo: «Inimico antiquo ne credas in æternum: et sihumilis vadat et curvus, non credas illi,» captus enim est utilitate etnon amicitia: revertitur voluntate, ut capiat fugiendo, quæ non potuitprosequendo. Et alibi idem verbum horribile dicit: In oculis tuis illacrimabiturinimicus, et si viderit tempus, non satiabitur sanguine tuo.

Wherefore he says the same: "It is more expedient to be killed for a friend than to live with an enemy." Whence also Solomon: "Trust not an old enemy for ever: and though he go humble and bowed, believe him not," for he is seized by advantage and not by friendship: he turns back with intent, so as to catch by fleeing what he could not obtain by accompanying. And elsewhere he utters the same horrible saying: "In your eyes your enemy shall weep, and if he see the time, he will not be satisfied with your blood."

Et PetrusAlfonsius dixit: «Ne associes te inimicis tuis, quum alios poteris reperiresocios; quæ enim mala egeris, notabunt; quæ vero bona fiunt, denigrabunt.»Cum omnibus denique caute loquendum et faciendum est; quia multi credunturamici, qui re vera sunt inimici. Nam omnes ignotos quasi inimicos suspicandosasserit; ait enim: Non aggrediaris viam cum aliquo, nisi prius eum cognoveris;et si quisquam in via tibi ignotus se associaverit, iterque tuum investigaverit,dic te longius ire quam disposueris. Et si detulerit lanceam, vade a dextris:si ensem, vade a sinistris.

And Petrus Alfonsius said: "Do not associate yourself with your enemies, when you can find other companions; for the evils that you will have done they will note, but the good deeds that are done they will belittle." With everyone, then, one must speak and act cautiously; for many are believed to be friends who in truth are enemies. For he declares that all unknown persons are to be suspected as if enemies; for he says: You shall not undertake the road with anyone, unless you have first known him; and if anyone unknown joins himself to you on the road and traces your journey, say that you will go farther than you had intended. And if he carries a lance, go to the right: if a sword, go to the left.

Secundum punctum. Requiras, utrum insipienti, an sapienti loquaris.Ait enim Salomo: In auribus insipientium ne loquaris, quia despiciunt doctrinameloquii tui. Et iterum: Vir sapiens si cum stulto contenderit, sive irascatursive rideat, non inveniet requiem.

Second point. You should ask whether you are speaking to a fool or to a wise man. For Solomon says: Speak not in the ears of fools, for they despise the doctrine of your eloquence. And again: If a wise man contend with a fool, whether he be angry or whether he laugh, he will not find rest.

Et iterum: Non recipit stultus verbaprudentiæ, nisi ea dixeris, quæ versantur in corde suo. Et Jesus Sidrach:Cum dormiente loquitur, qui narrat stulto sapientiam, et in fine narrationisdicet: Quis est hic?

And again: The fool does not receive the words of prudence, unless you have said to him those things which are turned in his heart. And Jesus Sidrach: He who speaks wisdom to one who is sleeping speaks; and at the end of the narration he will say: Who is this?

Tertium punctum. Requiras, ne cum irrisore loquaris. Scriptum est enim:Cum irrisore consortium non habeas: loquelæ ejus assiduitatem quasi toxicafugias.

Third point. You should require that you not speak with a scoffer. For it is written: Have no fellowship with a mocker; flee the assiduity of his speech as if it were poison.

Societas ejus, cui loqueris, est alterna affabilitas. Et Salomo:Noli arguere irrisorem, ne te oderit: argue sapientem, et diliget te. EtSeneca dicit: Qui corripit irrisorem, ipse sibi injuriam infert: qui arguitimpium, ipse sibi maculam quærit.

His company, to whom you speak, is alternate affability. And Salomo: Do not argue with a mocker, lest he hate you; argue with the wise, and he will love you. And Seneca says: He who rebukes a mocker brings injury upon himself; he who reproves the impious seeks a stain for himself.

Quartum punctum. Requiras ne cum linguoso vel loquaci colloquium habeas,neque cum cinicis, id est latrantibus et mordacibus. Ait enim propheta:Vir linguosus non diligetur in terra.

Fourth point. Require that you have no conversation with a loose-tongued or talkative person, nor with cynics, that is, those who bark and bite. For the prophet says: A loose-tongued man will not be loved on earth.

Et Jesus Sidrach dicit: Terribilisest in civitate sua homo linguosus, et temerarius in verbo suo odibilisest. Et iterum: Qui odit loquacitatem, extinguit malitiam. Et alibi idemdicit; Cum viro linguoso ne loquaris, in ignem illius ne sternas ligna.Et alibi idem ait: Nec cum fatuis consilium habeas, non enim possunt diligere,nisi quæ eis placent.

And Jesus Sidrach says: A loquacious man is terrible in his city, and rash in his speech he is hateful. And again: He who hates loquacity extinguishes malice. And elsewhere he says the same; With a talkative man do not speak, do not cast wood upon his fire. And elsewhere he likewise says: Nor take counsel with fools, for they cannot love except those things which please them.

Item cum cinicis non multum loquaris; ait enim Tullius:«Ratio cinicorum penitus abjicienda est.» Cinos græce, latinedicitur canis. Inde cinici dicuntur latrantes ut canes, dequibus et similibus dicit Dominus: Nolite projicere margaritas inter porcos.

Also do not speak much with cynics; for Tullius says: "The reason of the cynics must be utterly rejected." Cinos in Greek is in Latin called canis. Hence the cinici are called barking like dogs; of whom and the like the Lord says: "Do not cast pearls before swine."

Quintum punctum. Requiras, ne cum malevolis multum contendas. Ait enimAugustinus: Sicut ignis, quanto magis ligna susceperit, semper in majoremflammam erigitur, ita malus homo, quanto magis rationem audierit, semperin majorem malitiam excitabitur.

Fifth point. Seek that you not contend much with the malevolent. For Augustine says: "Just as fire, the more wood it has taken up, is ever raised into a greater flame, so the evil man, the more of reason he has heard, will always be stirred up into greater malice."

Unde Salomo: In malevolam animam non intratsapientia. Quare Catho dixit:

Whence Solomon: Into a malevolent soul wisdom does not enter. Wherefore Catho said:

Contra verbosos noli contendere verbis:
Sermo datur cunctis, animi sapientia paucis.

Do not contend with verbose men in words:
speech is given to all, the wisdom of the mind to few.

Sextum punctum. Requiras, ne de secretis cum ebrioso vel muliere mala loquaris.Dicit enim Salomon: Nullum secretum est, ubi regnat ebrietas. Et alius:Garrulitas mulierum id solum novit celare, quod nescit.

Sixth point. See to it that you do not speak of secrets with a drunken man or with an evil woman. For Solomon says: There is no secret where drunkenness reigns. And another: The chatter of women knows only how to conceal that which it does not know.

Septimum punctum. Denique requiras, quibus audientibus aliquid loquaris.Scriptum est enim:

Seventh point. Finally inquire, to which hearers you speak anything. For it is written:

Prospice te circum, si vis proferre sinistrum,
Ne lateat forsan qui maledicat idem.

Look about you, if you wish to put forth your left hand,
lest perhaps he who will speak ill of the same be concealed.

Et certe multa exempla ad expositionem et intelligentiam hujus dictionisCuiponi possent; sed ista in præsenti tibi, carissime fili, sufficiant.

And certainly many examples could be adduced for the exposition and understanding of this word which; but these things at present will suffice for you, dearest son.

requirendum est, et sunt quinque observanda. Nunc accedamus ad expositionemhujus adverbii Cur. Et certe istud Cur causam requirit.

It must be inquired, and five things are to be observed. Now let us proceed to the exposition of this adverb Cur. And certainly that Cur demands a cause.

Requiras ergo tui dicti causam; nam sicut in factis et faciendis causaest requirenda, dicente Seneca: Cujuscunque facti causam require, et quuminitia inveneris, exitus cogitabis, — ita quoque in dictis causa estrequirenda. Et sicut sine causa nil agitur, nec mundus fortuitis casibusimplicatur, ut Cassiodorus dixit, ita sine causa nil dicere debes. Et sicutin qualibet re composita quadruplex causa reperitur, scilicet efficiens,materialis, formalis atque finalis, ita et in dictis nostris quadruplexcausa quandoque reperitur.

Therefore seek the cause of your saying; for just as in deeds and doings the cause must be sought, Seneca saying: "Ask the cause of whatever deed, and when you have found its beginning you will consider the outcome," — so also in words the cause must be sought. And just as nothing is done without a cause, nor is the world entangled in fortuitous chances, as Cassiodorus said, so you ought to say nothing without a cause. And just as in any composed thing a fourfold cause is found, namely the efficient, material, formal, and final causes, so likewise in our sayings a fourfold cause is sometimes found.

Causa materialis continetur sub Quid,formalis sub Quomodo, causa efficiens sub Quis, sed in præsentiloquimur de causa finali, quam causam quærimus per Cur.

The material cause is contained under Quid, the formal under Quomodo, the efficient cause under Quis, but in the present we speak of the final cause, which cause we seek by Cur.

Causa igitur finalis tui dicti sit aut pro Dei servitio, aut pro humanocommodo, aut pro utroque, aut forte pro amico, aut pro omnibus prædictis.

Therefore let the final cause of your saying be either for the service of God, or for the benefit of humankind, or for both, or perhaps for a friend, or for all the aforesaid.

a. Pro Dei servitio, ut faciunt prædicatores seculares et spirituales.

a. For the service of God, as secular and spiritual preachers do.

b. Pro humano commodo, ut causidici et alii oratores. Nam secundum beatumAugustinum licet advocato vendere justam advocationem, et jurisperito venderejustum consilium. Et hic, quando dicis verba pro humano commodo,requiras, quod sit commodum et quale.

b. For human benefit, as advocates and other orators. For according to Blessed Augustine it is lawful for an advocate to sell a just advocacy, and for a jurisprudent to sell just counsel. And here, when you say the words for human benefit, inquire that it be a benefit and of what sort.

Debet enim esse pulchrum, non turpe,quia secundum leges turpia lucra sunt ab hominibus propulsanda. Quare Senecadicit: Turpe lucrum vel dispendium fugito. Et alius valde præclare ait:Lucrum cum mala fama damnum est appellandum.

For it ought to be honorable, not shameful, because according to the laws shameful gains are to be driven off by men. Wherefore Seneca says: "Avoid shameful gain or loss." And another very plainly says: "Gain with a bad reputation must be called a loss."

Et alibi scriptum est: Mallemperdidisse quam turpiter accepisse. Debet etiam esse commodum moderatum;componitur enim commodum ex cum et modo. Nam, ut aitCassiodorus, «si commodum mensuram æqualitatis excesserit, vim sui nominisnon habet.» Debet etiam esse naturale et quasi commune, id est cum commodonostro et alieno: ait enim lex naturæ; Aequum est, neminem cum alteriusjactura fieri locupletiorem; quod ait Tullius: «Neque timor, neque dolor,neque mors, neque aliud, quod extrinsecus accidere possit, tam est contranaturam, quam ex aliorum incommodo suum augere commodum;» et maxime deexiguitate mendici. Ait enim Cassiodorus: Ultra omnes crudelitates estdivitem velle fieri de exiguitate mendici.

And elsewhere it is written: I would rather have lost than have received (it) shamefully. It must also be a moderate commodum; for commodum is composed of cum and modo. For, as Cassiodorus says, 'if commodum has exceeded the measure of equality, it has not the force of its own name.' It must also be natural and as it were common, that is, with regard to both our advantage and another's: for the law of nature says, 'It is fair that no one should become wealthier through the loss of another'; which Tullius says: 'Neither fear, nor pain, nor death, nor anything else that can happen from without, is so contrary to nature as to increase one's own advantage from the disadvantage of others'; and especially concerning the smallness (exiguitate) of the beggar. For Cassiodorus says: 'Beyond all cruelties it is to wish to become rich from the poverty of a beggar.'

c. Pro utroque autem, id est pro Dei servitio et humano commodo, dicuntverba sacerdotes et clerici: principaliter pro Dei servitio, et secundariopro suo commodo. Vivere enim debet de altari, ut decreta clamant. Et etiamPaulus in Epistola I ad Corinthios, ubi dicit: «Qui altari serviunt, cumaltari participant.

c. For both, that is for the service of God and for human benefit, the priests and clerics speak: primarily for the service of God, and secondarily for their own benefit. For one ought to live from the altar, as the decrees cry. And also Paul in the First Epistle to the Corinthians, where he says: "Those who serve at the altar share with the altar."

Ita et Dominus ordinavit his, qui evangelium denuntiant,de evangelio vivere.» Quidam tamen clerici causam convertunt, quia principaliterfaciunt et dicunt verba pro humano commodo et pro bonis præbendis, etsecundario pro Dei servitio, quod facere non debent.

Ita et Dominus ordinavit his, qui evangelium denuntiant, de evangelio vivere. Thus the Lord likewise ordained that those who proclaim the gospel should live from the gospel. Some clerics, however, turn the cause, for they principally do and speak words for human convenience and for the provision of goods, and secondarily for God's service, which they ought not to do.

d. Causa vero dicendi pro amico te movere debet, dum tamen verba sintjusta et honesta. Lex enim amicitiæ, secundum Tullium, hæc est, ut nonrogemus res turpes, nec faciamus rogati. Nam, secundum regulam juris, nonest excusatio peccati, si amici causa peccaveris.

d. The cause for speaking on behalf of a friend ought to move you, provided nevertheless that the words be just and honest. For the law of friendship, according to Tullius, is this: that we do not ask for shameful things, nor do we, when asked, do them. For, according to the rule of law, there is no excuse for sin if you have sinned for the sake of a friend.

Amici enim crimina siferas, facis tua; et, quod plus est, bis peccat qui peccato obsequium accommodat.Crimen sibi parat, qui nocentem adjuvat. Nam socius fit culpæ, qui nocentemadjuvat. Et maxime in re turpi duplex est peccatum; ait enim Seneca: Inturpi re peccare bis est delinquere.

For if you bear the crimes of a friend, you make them your own; and, what is more, he sins twice who adapts his compliance to a sin. He prepares a crime for himself who helps the wrongdoer. For he becomes an associate of guilt who aids the wrongdoer. And especially in a disgraceful matter the sin is twofold; for Seneca says: "To sin in a disgraceful matter is to sin twice."

Innoxie vero amicum defendere debes,ut verus defensor dicaris; ait enim Cassiodorus: Ille proprie defensorest dicendus, qui defendit innoxie.

You ought, however, to defend a friend innocently, so that you may be called a true defender; for Cassiodorus says: He is properly to be called a defender who defends innocently.

e. Pro omnibus vero prædictis libentius verba fundas utilia, scilicetpro Dei servitio et humano commodo et amici utilitate.

e. For all the things aforesaid you should more willingly pour forth useful words, namely for the service of God and for human convenience and for the advantage of a friend.

Et licet multa exempla ad expositionem hujus adverbii Cur dicivaleant, hæc tibi brevitatis causa sufficiant.

And although many examples may be adduced for the exposition of this adverb Cur, these will suffice for you for the sake of brevity.

Prædictis auditis et intellectis super hoc adverbio Cur, expositionemet intellectum audias hujus dictionis Quomodo. Et certe istud Quomodoformam et modum requirit. Ergo quum loqueris, modum dicendi requires. Namsicut in rebus modus est servandus, de quo dici consuevit:

Having heard and understood the foregoing concerning this adverb Cur, hear now the exposition and understanding of this word Quomodo. And certainly this Quomodo requires form and manner. Therefore, when you speak, you require a mode of speaking. For just as in matters a mode must be observed, of which it is customary to say:

Omnibus adde modum, modus est pulcherrima virtus

Add to all a measure, moderation is the most beautiful virtue

ultra enim modum et citra modum nihil est rectum, quod multum eleganterdicit Oratius:

for beyond measure and beneath measure nothing is right, which Oratius says very elegantly:

Est modus in rebus, sunt certi denique fines,
Quos ultra citraque nequit consistere rectum:

There is a measure in things, there are, in short, certain limits,
which on either side, beyond or beneath, right cannot stand.

et ita in dictis si modus omittatur, nihil laudabile poterit inveniri.Ait enim Cassiodorus: Modus ubique laudandus est.

and thus in speech, if measure is omitted, nothing laudable can be found. For Cassiodorus says: Measure is to be praised everywhere.

Modus itaque tuus sit quintuplex, videlicet in pronuntiatione, in velocitate,in tarditate, in quantitate et in qualitate.

Let your mode therefore be fivefold, namely in pronunciation, in velocity,in slowness, in quantity and in quality.

a. Videndum est ergo, quid sit pronuntiatio. Pronuntiatio est verborumdignitas, rebus et sensibus accomodata, et corporis moderatio. Hæc enimintantum excellit, ut, secundum sententiam Marci Tullii, indocta oratiolaudem consequatur, si optime feratur: et quamvis expolita sit, si indecenterdicatur, contemptum irrisionemque mereatur.

a. Therefore one must see what pronunciation is. Pronunciation is the dignity of words, accommodated to things and meanings, and the moderation of the body. For this alone so excels that, according to the opinion of Marcus Tullius, an unlearned little oration may obtain praise, if it is carried forth most excellently: and although it be polished, if it is spoken indecently, it deserves contempt and ridicule.

In pronuntiatione itaque primumexerceri debet vocis et spiritus moderatio, corporis et linguæ motus.Vitia quoque si qua sint oris, diligenti cura emendanda sunt, ne verbasint inflata vel anhelata vel in faucibus frendentia, nec vocis immanitateresonantia, non aspera frendentibus vel hiantibus labiis prolata; sed pressimet æqualiter vel leniter et clare pronuntiata, ut suis quæque litteræsonis enuntientur, et unumquodque verbum legitimo accentu decoretur, necimmoderato clamore vociferetur, nec ostentationis causa frangatur oratio.Verum pro locis, rebus, causis et temporibus dispensanda est. Nam aliquasimplicitate narranda, aliqua auctoritate suadenda, alia cum indignationedeprimenda, alia miseratione flectenda, ita ut vox et oratio semper suæcausæ conveniant. Sequitur ergo, ut quæ læta sunt læto vultu pronuntientur;quæ tristia tristi vultu, quæ crudelia minaci vultu dicenda sunt, quodpræclare docet Oratius dicens:

In pronunciation, therefore, first the moderation of voice and breath must be exercised, likewise the motions of the body and of the tongue. If any defects of the mouth exist, they must likewise be corrected with diligent care, so that words are neither inflated nor breathless nor gasping in the throat, nor the voice resounding with savagery, nor uttered harshly by gnashing or gaping lips; but pressed out evenly or gently and pronounced clearly, so that each letter is uttered with its proper sound, and each word be adorned with a legitimate accent, neither shouted with immoderate clamour nor broken for the sake of ostentation. But speech must be dispensed according to places, matters, causes, and times. For some things are to be related with simplicity, some urged with authority, others repressed with indignation, others turned with pity, so that voice and speech always suit their cause. It follows, therefore, that what is joyful should be pronounced with a joyful countenance; what is sad with a sad countenance; what is cruel should be spoken with a threatening countenance, as Horace most clearly teaches when he says:

Tristia mæstum vultum verba decent, iratum plena minarum,
Ludentem lasciva, severum seria dicta.

Sad words suit a mournful countenance, angry ones full of threats,
playful words suit the wanton, serious things suit the severe.

Observandum est etiam, ut sit recta facies, ne labia detorqueantur, necmagnus hiatus, nec supinus (id est suppressus) vultus, nec dejecti in terramoculi et inclinata cervix, nec elevata aut depressa supercilia: quia nihilpotest placere, quod non doceat, et secundum Tullium: «Caput artis estdicere quod deceat. Labia lambere vel mordere est deforme, quum etiam indicendis verbis modus esse debeat; et ore non magis quam labiis loquendumest.» Dicenda quoque sunt submissa leniter, matura graviter, inflexa moderate.Quum magna dicimus, graviter proferenda sunt; quum autem parva dicimus,humiliter; quum mediocria, temperate. Nam etiam in parvis causis nihilgrande, nihil sublime dicendum est; sed levi ac pedestri more loquendumest.

It must also be observed that the face be right, that the lips be not twisted, nor a large gap, nor a supine (that is, suppressed) expression, nor eyes cast down to the ground and the neck bent, nor eyebrows raised or depressed: for nothing can please which does not teach, and according to Tullius: “The head of the art is to say what is proper.” To lick or bite the lips is unbecoming, since there must be measure even in indicating words; and one must speak not more with the mouth than with the lips. Words should also be uttered mildly low, maturely gravely, inflected moderately. When we speak great things, they must be delivered gravely; but when we speak small things, humbly; when moderate things, with temperance. For even in small matters nothing grand or sublime is to be said; but one must speak in a light and pedestrian manner.

In causis vero majoribus, ubi de Deo vel hominum salute referimus,plus magnificentiæ et fulgoris est exhibendum. In comparatis vero causis,ubi nihil agitur, nisi ut auditor delectetur, moderate dicendum est. Sednotandum est quod, quamvis de magnis rebus quisquam dicat, non tamen sempermagnifice dicere debet.

In really greater causes, where we recount concerning God or the salvation of men, more magnificence and splendor must be exhibited. In comparatively petty causes, where nothing is at stake except that the auditor be delighted, one must speak moderately. But it must be noted that, although anyone may speak of great matters, he ought not therefore always to speak magnificently.

«Nam, ut auctor est Seneca — De Formula HonestaVitæ: Lauda parce, vitupera parcius. Similiter reprehendenda est nimialaudatio, sicut immoderata vituperatio: illa enim adulatione, hæc malignitatesuspecta est.» In præsentia autem sui aliquis laudari non debet. Scriptumest enim:

«For, as Seneca is the author — De Formula Honesta Vitae: Praise sparingly, blame more sparingly. Similarly excessive praise must be reproved, as also immoderate blame: the former is suspected of adulation, the latter of malignity.» Moreover, in the presence of the person himself no one ought to be praised. For it is written:

Laudare præsentem, nec lædere decet absentem.

It is fitting to praise the present, and not to injure the absent.

b. c. In velocitate et tarditate similiter modum, requiras. Veruntamenaliud in dicendo est, quam in faciendo: non enim debes esse velox ad loquendum,sed tardus cum moderamine competenti. Ait enim beatus Jacobus in Epistolasua: Esto velox ad audiendum, tardus vero ad loquendum, et tardus ad iram.Et Salomo dicit: Vidisti hominem velocem ad loquendum?

b. c. In swiftness and slowness likewise seek a due measure. But indeed one thing is in speaking, another in doing: for you ought not to be swift to speak, but slow with befitting moderation. For the blessed James says in his Epistle: Be swift to hear, but slow to speak, and slow to anger. And Solomon says: Have you seen a man quick to speak?

stultitia sperandaest magis, quam illius correctio. Et Cassiodorus: Hæc est regalis proculdubiovirtus, tardius in verba prorumpere, et celerius necessaria sentire.

Foolishness is more to be hoped for than its correction. And Cassiodorus: This is a royal, beyond doubt, virtue, to burst into words more slowly, and to feel the necessities more swiftly.

Similiter in judicando tardius esse debes. Scriptum est enim: Optimumjudicem existimo, qui cito intelligit et tarde judicat. Inde etiam diciconsuevit: «Ad pœnitendum properat qui cito judicat.» Competens enimmora in talibus non est reprobanda, unde quidam: Mora omnis odio est, sedfacit sapientem.

Similarly in judging you ought to be slower. For it is written: I reckon the best judge to be he who understands quickly and judges slowly. Hence also he was wont to say: "He hastens to penance who judges quickly." For a fitting delay in such matters is not to be reproached; whence some say: Every delay is hateful, but it makes one wise.

Pariformiter in consiliis requiras tarditatem, et non velocitatem autfestinantiam; in deliberando enim utilia, mora est tutissima. Scriptumest enim de consiliis: Quod diu tractaveris, id puta rectissimum. Veloxenim consilium sequitur pœnitentia.

Equally in councils seek slowness, and not speed or haste; for in deliberating about useful matters, delay is the safest. For it is written concerning counsel: What you have pondered long, reckon that the most right. For swift counsel is followed by penitence.

Et iterum: Tria sunt contraria consilio:festinantia, ira et cupiditas.

And again: Three things are contrary to counsel: haste, anger, and cupidity.

In faciendo autem post deliberationem, velocitatem exercere debes. Aitenim Seneca in Epistolis: Minus dicito quam facias, et diu deliberato,cito facito. Celeritas enim beneficium gratum facit.

In acting, however, after deliberation, you must exercise speed. For thus Seneca in the Epistles: Say less than you do, and after long deliberation, do quickly. For celerity makes a kindness agreeable.

Hoc pulchre dicitSalustius: Priusquam incipias, consulito, et ubi consulueris mature, factoopus est. Et Salomo: Vidisti hominem velocem in omni opere suo? coram regibusstabit, nec erit inter ignobiles.

Salustius says this well: Before you begin, deliberate, and when you have deliberated in good time, it is proper to act. And Solomon: "Have you seen a man quick in all his work? He will stand before kings, and will not be among ignoble men."

Et Jesus Sidrach dicit: In omnibus operibustuis velox esto, et omnis infirmatis non occurret tibi. — Non tamen tantamvelocitatem exerceas, quæ in operibus perfectionem impediat.

And Jesus Sidrach says: In all your works be swift, and no infirmity will overtake you. — Notwithstanding, do not exercise so great a speed as to hinder perfection in your works.

d. In quantitate insuper modum requiras non multa dicendo; nam in multiloquionon deest peccatum. Et Salomo in Eccl. dicit: Multas curas sequuntur somnia,et in multis sermonibus invenitur stultitia.

d. Moreover, in quantity seek moderation rather than saying many things; for in loquacity there is sin. And Solomon says in Ecclesiastes: Many cares are followed by dreams, and in many words is found foolishness.

Et alibi idem: In omni tempore,bono erit abundantia; ubi autem sunt verba plurima, ibi frequenter egestas.Et Seneca: «Nihil æque proderit nisi quiescere, et cum aliis loqui minima,secum multa.» Moderate tamen loqui et tacere debes, dicit enim Pamphilus:

And elsewhere the same: In every time abundance will be good; but where the very many words are, there frequently is want. And Seneca: «Nothing will be equally profitable except to be quiet, and to speak little with others, much with oneself.» You must nevertheless moderate speaking and be silent, for Pamphilus says:

Nec nimium taceas, nec verba superflua dicas.

Neither be excessively silent, nor speak superfluous words.

Audias ergo plurima, respondeas vero pauca. Nam ut ait Socrates: In omnibusplacere poteris, si gesseris optima et locutus fueris pauca.

Hear therefore very many things, but answer few. For as Socrates says: you will be able to please in all things, if you have done the best and have spoken little.

e. In qualitate denique loquendi modum requiras, scilicet dicendo bene.Scriptum est enim: Principium amicitiæ est bene loqui, male dicere veroexordium inimicitiarum. Dicenda igitur sunt verba læta, honesta, lucida,simplicia; plano ore, vultu quieto, facie composita, sine immoderato cachinno,clamore nullo proferenda. De quibus Salomo dicit: Favus mellis, compositaverba: dulcedo animæ et sanitas ossium.

e. Finally, in the quality of speaking seek a measure of manner, namely by speaking well. For it is written: The beginning of friendship is to speak well, but to speak ill is the exordium of enmities. Therefore the words to be spoken are cheerful, honest, clear, simple; to be uttered with a plain mouth, a quiet countenance, a composed face, without immoderate laughter, with no clamour. Of these Solomon says: Favus mellis, composita verba: dulcedo animæ et sanitas ossium.

Et hæc ad expositionem et intelligentiam hujus dictionis Quomododicta sufficiant.

And these things said suffice for the exposition and the understanding of this word Quomodo.

Superest denique videre de intelligentia et expositione hujus adverbiiQuando.Certe istud Quando, tempus requirit. Requiras ergo diligenter tempussimul et ordinem.

Finally it remains to see concerning the meaning and exposition of this adverb Quando. Certainly that Quando requires time. Therefore you should inquire diligently both time and order.

a. Ait enim Jesus Sidrach: Homo sapiens tacebit usque ad tempus: lascivusautem et imprudens non observabit tempus. Servando ergo tempus sequarisverbum Salomonis dicentis: Tempus dicendi, tempus tacendi. Magna enim resest vocis et silentii temperamentum.

a. For Jesus Sidrach says: A wise man will be silent until the time; but the wanton and imprudent man will not observe the time. Therefore, by keeping time you follow the word of Solomon saying: a time for speaking, a time for silence. For the measure/temperament of voice and of silence is a great thing.

Unde Seneca dicit: Serva itaque silentium,donec loqui tibi fuerit necessarium. Et non solum tuum silentium serva,sed etiam aliorum expecta. Expectare ergo debes dicendi tempus, donec tibipræbeat auditum.

Whence Seneca says: Preserve therefore silence, until it shall be necessary for you to speak. And not only preserve your own silence, but also await that of others. Therefore you ought to wait for the time of speaking, until hearing is granted to you.

Ait enim Jesus Sidrach: «Ubi non est auditus, non effundassermonem, et importune noli extolli in sapientia tua.» Importuna enimest narratio tua, quando tibi non præbetur auditus, et est quasi musicain luctu. Nam ut idem ait: Musica in luctu importuna narratio; et quinarrat verbum non attendenti, quasi qui excitat dormientem a gravi somno.

Ait enim Jesus Sidrach: «Where hearing is not, do not pour forth your speech, and do not exalt yourself importunely in your wisdom.» For indeed your narration is importunate when hearing is not granted you, and is as music in mourning. For as he likewise says: Music in mourning is an importunate narration; and he who tells a word to one not attending is like one who rouses a sleeper from a deep sleep.

Et non solum in dicendo aliis, sed etiam in respondendo tempus expectaredebes. Nam scriptum est: Ne properes respondere, donec finis fuerit interrogationis.Nam ut ait Salomo: Qui prius respondet, antequam audiat, stultum se essedemonstrat et confusione dignum.

And not only in speaking to others, but also in answering you must await the time. For it is written: Do not hasten to answer, until the end of the interrogation. For as Solomon says: He who first answers, before he hears, shows himself to be foolish and worthy of confusion.

Similiter qui prius loquitur, antequam discat, ad contemptum et irrisionemproperat. Unde Jesus Sidrach dicit: Ante judicium para justitiam, et antequamloquaris, disce singula.

Similarly, he who speaks first before he learns hastens to contempt and mockery. Hence Jesus Sidrach says: Prepare justice before judgment, and before you speak, learn the particulars.

b. Ergo suo loco et tempore dicenda sunt, præpostero ordine penitusomisso. 1. Nam si de prædicatione loqui desideras tempore congruo, priushistoriam dicas, quæ docet rem gestam, postea vero allegoriam, quæ docetmysticum sensum ad ecclesiam militantem pertinentem, tertio vero tropologiam,quæ est ad informationem bonorum morum. 2. Si vero de epistolis tractes,primo loco pone salutationem, secundo exordium, tertio narrationem, quartopetitionem et quinto conclusionem.

b. Therefore in their own place and time things must be said, the perverse order being wholly omitted. 1. For if you wish to speak about preaching at a suitable time, first tell the history, which teaches the deed done, afterwards the allegory, which teaches the mystical sense pertaining to the Church militant, and thirdly the tropology, which is for the instruction of good morals. 2. But if you treat of epistles, place first the salutation, secondly the exordium, third the narration, fourth the petition, and fifth the conclusion.

3. Si autem de contionando in ambaciatisfaciendis studeas, primo loco et tempore salutationem dicas, secundo verocommendationem tam illorum, ad quos ambaciata dirigitur, quam sociorumtecum ambaciatam portantium, sive narrationem ejus, quod tibi impositumfuerit. Tertio facies exhortationem dicendo suasoria verba ad consequendumid, quod postulatur, quarto in omni postulatione allegando modum, quo id,quod postulator, fieri valeat. Quinto induces exempla de rebus in similibusnegotiis factis et observatis.

3. If, however, you desire to speak concerning the pleading of ambaciations to be satisfied, in the first place and at the proper time you should pronounce a salutation; secondly a commendation both of those to whom the ambaciation is directed and of the companions who bear the ambaciation with you, or a narration of that which has been imposed on you. Thirdly you shall make an exhortation, speaking persuasive words to secure that which is demanded; fourthly, in every petition alleging the manner by which that which is petitioned may be effected. Fifthly you introduce examples of matters done and observed in similar affairs.

Sexto denique assignabis sufficientem rationemad prædicta omnia. Et hoc facias ad exemplum Gabrielis archangeli, qui,quum missus esset a Deo ad beatam virginem Mariam, primo posuit salutationemdicens: Ave gratia plena: Dominus tecum: Benedicta tu etc. Secundo confortationemsive exhortationem de Deo: Ne timeas Maria: quam exhortationem præposuitarchangelus denuntiationi, et hoc ideo, quia beata Maria turbata fueratin salutatione archangeli.

Sixthly, finally, you shall assign a sufficient reason for all the aforesaid. And do this after the example of the archangel Gabriel, who, when he had been sent by God to the blessed virgin Mary, first put the salutation, saying: Ave gratia plena: Dominus tecum: Benedicta tu etc. Secondly, a strengthening or exhortation concerning God: Ne timeas Maria: which exhortation the archangel prefixed to the annunciation, and this because the blessed Mary had been troubled by the salutation of the archangel.

Tertio vero posuit annuntiationem dicens: Ecceconcipies in utero, et paries filium etc. Quarto posuit modi expressionem,quum dixit: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabittibi. Quinto posuit exemplum, quum dixit: Ecce Elizabeth, cognata tua,pariet filium in senectute sua.

Third, moreover, he placed the annunciation, saying: Behold, you will conceive in your womb, and you will bear a son, etc. Fourth he placed the expression of the mode, when he said: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Fifth he set the example, when he said: Behold, Elizabeth, your kinswoman, will bear a son in her old age.

Sexto assignavit sufficientem rationemad prædicta, quum dixit: Quia non erit impossibile apud Deum omne verbum.

To the sixth he assigned a sufficient reason for the aforesaid, when he said: "For nothing will be impossible with God."

4. Si autem de legibus et decretis tractare volueris, primo temporeet loco litteram ponas, secundo casum, tertio litteræ espositionem, quartosimilia, quinto contraria, sexto solutiones. Et sic de qualibet scientia:quæ ad eam pertineant, secundum præsens, prius et posterius sunt dicenda.

4. If however you wish to treat of laws and decrees, first in time and place set down the letter, secondly the case, third the exposition of the letter, fourth similar matters, fifth the opposites, sixth the solutions. And thus of any science: those things which pertain to it are to be stated according to present, prior, and subsequent.

Hæc denique exempla super hoc adverbio Quando tibi ad præsensdicta sufficiant.

These examples, finally, concerning this adverb Quando will suffice for you with respect to the things just said.

Tu autem ex ingenio tibi a Deo præstito multa super hoc et super quolibetverbo hujus versiculi: Quis, quid, etc. pro tuæ voluntatisarbitrio poteris cogitare. Nam sicut in abecedario scripturæ omnes volvuntur,ita super hoc dicto versiculo, quicquid dici vel taceri debet, fere possetinflecti.

But you, by the natural talent granted to you by God, may reflect much upon this and upon any word of this little verse: Quis, quid, etc., according to the choice of your will. For just as in the alphabet all the letters are turned, so upon this said little verse whatever should be spoken or kept silent could almost be inflected.

Hanc igitur doctrinam super loquendo vel tacendo, breviter comprehensam,tibi et aliis tuis fratribus litteratis scribere curavi, quia vita litteratorumpotius in loquendo vel in dicendo, quam in faciendo consistit, Seneca hoctestante, qui ait: Stulta est et minime conveniens litterato viro occupatioexercendi lacertos et dilatandi cervicem.

Therefore I have taken care to write this teaching, briefly summed up concerning speaking or keeping silent, to you and your other learned brothers, because the life of men of letters rather consists in speaking or in saying than in doing, Seneca bearing witness to this, who says: "It is foolish and by no means fitting for a learned man to be occupied in exercising his arms and in lengthening the neck."

Si autem etiam super faciendo volueris habere doctrinam, detrahaturde hoc versiculo istud verbum, dicas, et in loco illius ponas hocverbum facias. Unde dicatur;

But if you would also wish to have instruction concerning doing, let that word dicas be removed from this verse, and in its place put the word facias. Whence it is said;

Quis, quid, cur facias, cui, quomodo, quando requiras.

Who, what, why you do, to whom, how, when you ask.

Et ita fere omnia, quæ dicta sunt supra, et multa alia poterunt ad verbumfaciasaptari utiliter.

And thus almost all things which were said above, and many other things, can be usefully adapted to the word facias.

His denique auditis circa prædicta, exercitatione intentissima et frequentiusu te ipsum exerceas — nam exercitatio ingenium et naturam sæpe vincit,et usus omnium magistrorum præcepta superat — ut valeas doctrinam dicendiet faciendi in promptu habere. Deum insuper exora, qui mihi donavit prædictatibi narrare, ut ad æterna gaudia nos faciat pervenire. Amen.

Finally, with these things heard concerning the aforesaid, exercise yourself with the most intense and most frequent practice — for practice often conquers genius and nature, and use surpasses the precepts of all teachers — so that you may be able to have the doctrine of speaking and of doing ready at hand. Moreover beseech God, who has given me to recount the aforesaid things to you, that he may bring us to eternal joys. Amen.