Albertano of Brescia: DE AMORE ET DILECTIONE DEI

Habito tractatu de amore Dei et dilectione ipsius, tractandtum est deamore et dilectione proximi, que illi coheret et sine qua Dei amor haberinon potest. Ut sanctus Iohannes in epistola sua dixit, "Et omnis qui diligitfratrem, ex Deo natus est, et cognoscit Deum. Qui non diligit, non novitDeum: quoniam Deus caritas est." Et alibi eciam dixit,

With a tractate having been held on the love of God and his dilection, it must be treated of the love and dilection of the neighbor, which coheres to that, and without which the love of God cannot be had. As Saint John in his epistle said, "And everyone who loves the brother is born of God and knows God. He who does not love does not know God: because God is charity." And elsewhere he also said,

Omnes ergo homines generaliter et universaliter in proximo sunt diligendi.Nam voluntatem debes habere et eciam in actu prout potes complere ut hominesboni sint et Deo serviant, et bona opera in paradisum vadant. Recto igituramore omnes diligas, non pravo. Amor enim alius est rectus qui diciturcaritas, de quo supra dixi in titulo De Amore et Dilectione Dei;alius vero pravus, qui cupiditas potest nuncupari.

Therefore all human beings, generally and universally, are to be loved as neighbor. For you ought to have the will and also, in act as you are able, to fulfill that human beings be good and serve God, and that good works go to Paradise. Therefore love all with right love, not with perverse. For one kind of love is right, which is called charity, about which above I spoke under the title On the Love and the Affection of God; but another is perverse, which can be named cupidity.

De quo Valterius tractavitillumque difinivit dicens:

On which Walter treated and defined it, saying:

Qui enim diligit alium consentiendo malo non illum diligit, sed pociusodit, se ipsum dampnat. Bis enim peccat qui peccato obsequium accommodat,qui enim peccat, ut sanctus Prosper dixit, "Homines sic sunt diligendi,ut erores non diligantur." De amore igitur hominis in hominem dic ut pleniusnotavit Augustinus in sermone suo qui legitur in Dominica post Pentecostem,qui sic incipit "Non solum in novo," et cetera.

For he who loves another by consenting to evil does not love him, but rather hates him, condemns himself. For he sins twice who accommodates compliance to sin; for he sins, as Saint Prosper said, "Men are to be loved thus, that errors are not to be loved." Therefore speak about the love of man toward man, as Augustine more fully noted in his sermon which is read on the Sunday after Pentecost, which thus begins, "Not only in the New," and so forth.

[Caput I.]

[Chapter 1.]

Unde oriatur amor et qualiter.

Whence love arises and how.

Et nota quod amor ad modum cristali oritur, coagulatur, vel gelatur,zelatur, in amicitiam convertitur, et per bonam conversationem et longamconsuetudinem quasi in naturam deducitur, adeo ut quasi lapis clarus efficiatur.Amor hominis velud lacrima ab oculis oritur et in pectus cadit. Orituret quandoque ab auribus. Nam si audieris tibi filium esse natum quem nunquamvidisti, per solum auditum aurium concipitur amor in corde tuo, ut eumincipias diligere.

And note that love arises after the manner of crystal: it is coagulated, or gelled, is zealed (made jealous), is converted into friendship, and through good conversation and long consuetude it is, as it were, led into nature, to such a degree that it is made almost like a clear stone.A man’s love, like a tear, arises from the eyes and falls into the breast. It also sometimes arises from the ears. For if you should hear that a son has been born to you whom you have never seen, through the mere hearing of the ears love is conceived in your heart, so that you begin to love him.

Idem eciam est cum de aliquo bono homine multa bonaaudis, vel servitia ab eo percipis. Concipis enim amorem per aures ad illumdiligendum. Coagulatur autem et celatur itaque in amicitiam convertiturper fidem, per convivium, per locutionem sive loquelam, et per bona servitiainvicem data et accepta.

Likewise, it is the same when, about some good man, you hear many good things, or you receive services from him: for you conceive love through the ears, toward loving him. And it is coagulated and concealed, and thus is converted into friendship through faith, through conviviality, through locution or speech, and through good services mutually given and received.

Per fidem coagulatur, secundum Senecam qui ait, "Amici fides coagulatumest amicitie, sapientia firmamentum." Per convivium autem inter bonos hominescoagulatur amor, ut dixit quidam sapiens: "Convivium est coagulum amicitieinter bonos; inter malos autem discensio." Unde dixit Seneca in epistolis,"Ante circumspiciendum est cum quibus edas et bibas, quam quid edas etbibas. Epulatio sine amico leonis ac lupi vita est."

By faith it is coagulated, according to Seneca, who says, "The faith of friends is the coagulant of amity; wisdom the firmament." By banquet, moreover, among good men love is coagulated, as a certain wise man said: "The banquet is the coagulant of amity among the good; among the wicked, however, dissension." Whence Seneca said in the Epistles, "Beforehand one must look about to see with whom you eat and drink, rather than what you eat and drink. Feasting without a friend is the life of a lion and a wolf."

Superbo oculo et insaciabili corde cum hoc non edebam, licet autem sitconvivium coagulum amicitie. Non tamen frequentandum est multis rationibus,et quia in convivio multi mali homines quandoque congregantur, et quiadiscensiones maxime inde quandoque oriuntur, et quia superfluitates multeillic fiunt, et quia per convivia frequentia substantia hominum valde minoratur.Unde Salomon dixit, "Melius est ire ad domum luctus quam ad domum convivare."Et Cato dixit, "Raro convivare."

With a proud eye and an insatiable heart I did not dine thus, although, however, the convivium is the coagulum of amity. Nevertheless it is not to be frequented for many reasons,and because at a convivium many evil men are sometimes gathered,and because dissensions very greatly sometimes arise from there,and because many superfluities are done there,and because through frequent convivia the substance of men is greatly diminished.Wherefore Solomon said, "It is better to go to the house of mourning than to the house of feasting." And Cato said, "Feast rarely."

Per locutionem autem bonam coagulatur amor et in amicitiam cadit. Undequidam sapiens dixit, "Principium amicitie est bene loqui; maledicere veroexordium inimicitiarum." Et eciam Pamfilius dixit, "Excitat et nutrit facundiadulcis amorem." Per bona autem obsequia invicem data atque recepta, zelaturamor et cadit in amicitiam. Et efficitur homo zelosus, unde dicitur: "Zelosusdomus tue comodit me." Et alibi, "Noli emulari in malignantibus, nequezela eris facientes iniquitatem." Quare Regula Amoris dicit, "Quinon zelat, amare non potest," et: "Ex vera zelotypia affectus semper cressitamandi mutua."

But through good locution love is coagulated and falls into friendship. Whence a certain wise man said, "The beginning of friendship is to speak well; to speak ill, indeed, is the exordium of enmities." And Pamphilus also said, "Sweet eloquence excites and nourishes love." Moreover, by good services mutually given and received, love is made zealous and falls into friendship. And a man becomes zealous, whence it is said: "The zeal of your house has consumed me." And elsewhere, "Do not emulate the malignant, nor be zealous for those doing iniquity." Wherefore the Rule of Love says, "He who does not feel zeal cannot love," and: "From true zelotypy the affection of mutual loving always grows."

Per mutua eciam servitia invicem data atque recepta, acquiritur amicitiaet conservatur et retinetur. Unde dici consuevit, "Audio sic dici: dandoretinentur amici." Et Cato dixit,

Through mutual services likewise given and received in turn, friendship is acquired and is preserved and is retained. Whence it is wont to be said, "I hear it said thus: by giving friends are retained." And Cato said,

Sed licet beneficia per moram crescant; non tamen congrua mora in hiisest reprehendenda. Nam dixit quidam philosophus, "Tene rectam iustitiaminter homines, et diligunt te; et non properes ulli reddere mutuum bonivel mali, quia diutius expectabit te amicus et diutius timebit te inimicus."Reddere debes ergo beneficium amico cum usuris si potes. Alioquin in memoriafrequenter habeas beneficium tibi collatum, et benefactorem inde collaudes.Ait enim Seneca, "Satis magna est usura pro beneficio memoria." Et eciambenefactorem reverearis et timeas.

But although benefits increase through delay, nevertheless a fitting delay in these matters is not to be reprehended. For a certain philosopher said, "Hold upright justice among men, and they will love you; and do not hasten to repay to anyone a loan of good or of evil, because a friend will wait for you longer and an enemy will fear you longer." You ought therefore to render a benefit to a friend with interest if you can. Otherwise, keep frequently in memory the benefit conferred upon you, and from it extol the benefactor. For Seneca says, "Memory is a sufficiently great interest for a benefit." And also you should revere and fear the benefactor.

Nam ut idem ait, "Optime positum estbeneficium, ubi meminit, qui accipiunt."

For, as the same man says, "A benefit is best placed where those who receive remember."

Et diligenter caveas, ne reddeas malum pro bono, sive beneficio, quodesset iniquum nec tollerandum a Deo. Nam ut Salomon in Proverbiis, "Quireddit mala pro bonis, non recedet malum de domo eius." Et si nunquam amicotribuis, iniuste postea ab eo petis. Et alibi dicitur, "Beneficium quidare nescit, iniuste petit." Immo eciam in odium cadit.

And diligently beware, lest you render evil for good, or for a benefaction, which would be iniquitous and not to be tolerated by God. For, as Solomon in the Proverbs: "He who renders evils for goods, evil will not recede from his house." And if you never bestow upon a friend, thereafter you unjustly demand from him. And elsewhere it is said, "He who does not know how to give a benefaction, asks unjustly." Nay, he even falls into hatred.

Ut Seneca dixit,"Nullum est odium perniciosius quam beneficii violati pudere."

As Seneca said,"No odium is more pernicious than to be ashamed of a violated benefit."

Libentius enim debes beneficium reddere, quam de novo recipere. Indeeciam idem Seneca dixit,

For you ought more willingly to render a benefit than to receive one anew. Accordingly also the same Seneca said,

De quibus beneficiis et servitiis dandis et recipiendis plenius notaibidem in titulo De Retinendis Amicis. Placeat autem tibi alteriusamicitiam et amici commodo conservare et non cum alterius incommodo sivesit amicus sive inimicus. Nam ut ait Tullius De Officiis, "Nequedolor, neque mors, neque aliud, quod extrinsecus homini accidere possit,tam est contra naturam, quam ex alieno incommodo suum augere commodum."Unde Seneca dixit, "Satius est sua mala quam aliena tractare." Et alibi,"Miserius est nocere quam ledi."

Concerning which benefits and services to be given and to be received, note more fully there in the title On Retaining Friends. Yet let it please you to preserve another’s friendship and a friend’s advantage, and not with another’s disadvantage, whether he be friend or enemy. For as Tullius says in On Duties, "Neither pain, nor death, nor anything else which can befall a man from outside, is so contrary to nature as to augment one’s own advantage from another’s disadvantage." Whence Seneca said, "It is better to handle one’s own evils rather than others’." And elsewhere, "It is more wretched to harm than to be harmed."

Per bonam autem conversationem et longam consuetudinem in naturam convertitura Deo, ut quasi lapis efficiatur, quia consuetudo est altera natura. Sicutenim aqua funtis et putei assidua et longa consuetudine semper melior efficitur,ita amor inveteratus semper novo melior invenitur. Unde Ihesus filius Siracdixit, "Vinum novum et amicus novus; invetrescant, et cum suavitate bibesillud." Et alibi, "Amicum tuum et amicum natris tui non derelinquas; novusenim non erit similis illi." Et nota quod sicut antiqua amicitia per longamconsuetudinem in habitum mentis sumpta ita congelatur quod quasi lapisclarus efficiatur, ita ira inveterata odium dicitur, et odium inveteratuma Deo in naturam convertitur.

Through good conversation and long consuetude it is converted into nature by God, so that it is made as if a stone, because consuetude is a second nature. As indeed the water of a fount and a well by assiduous and long consuetude is always made better,so an inveterate love is always found better than a new one. Whence Jesus son of Sirach said, "New wine and a new friend; let them grow old, and with sweetness you will drink it." And elsewhere, "Do not forsake your friend and your mother's friend; for the new one will not be like him." And note that just as ancient friendship, through long consuetude taken into a habit of the mind, is thus congealed that it is made as it were a clear stone,so inveterate anger is called hatred, and inveterate hatred is converted into nature by God.

In inimico antiquo numquam confidere possis.Unde quidam philosophus dixit, "Ne associes te inimicis tuis, cum aliospossis reperire socios; que enim mala egeris notabunt, que vero bona fuerint,deviabunt." Plus vero dixit alius philosophus, videlicet: Ignotos quasiinimicos esse vitandos et in eis non esse confidendum ante cognitionem.Ait enim:

In an old enemy you can never confide.Whence a certain philosopher said, "Do not associate yourself with your enemies, when you can find others as associates; for the evils which you have done they will mark, but the good things they will turn aside." Yet another philosopher said more, namely: Unknown persons are to be avoided as if enemies, and in them one is not to have confidence before acquaintance. For he says:

[Caput II.]

[Chapter 2.]

De incommodis amoris pravi.

On the incommodities of perverse love.

Et nota quod amoris multa sunt incomoda, si in pravam partem inclinet.Nam ut ait Seneca, "Semper in amorem causa dampni quere." Et alius dixit,"Cum amas, non sapies; cum sapies, non amabis." Et Regule Amorisdicunt, "Minus dormit et edit, quem amoris cogitatio vexat." Et: "Quilibetamantis actus in coamantis cogitatione finitur." "Verus amans nil beatumcredit nisi quod cogitet coamanti placere." Et: "Amor nil posset amantidenegare." Et: "Non solvet amare, quem nimia voluptatis habundantia vexat."Et: "Amans coamantis solatiis satiari non potest." Et: "Amorosus et omnisconsuevit amans in coamantis aspectu pallescere." Et: "In repentina coamantisvisione contremescit amans." Et: "Verus amor assidua sine intermissionecoamantis ymaginatione detinetur." Et poeta dixit, "Res est solliciti plenatimoris amor."

And note that there are many incommodities of love, if it incline into a depraved part.For as Seneca says, "Always in love seek the cause of damage." And another said, "When you love, you will not be wise; when you will be wise, you will not love." And the Rules of Lovesay, "He sleeps and eats less whom the cogitation of love vexes." And: "Every act of a lover is ended in cogitation of the co-lover." "The true lover believes nothing blessed unless that he think to please the co-lover." And: "Love could deny nothing to the lover." And: "He whom an excessive abundance of pleasure vexes will not be released from loving." And: "The lover cannot be sated by the solaces of the co-lover." And: "The amorous one and every lover is accustomed to grow pale at the sight of the co-lover." And: "At the sudden vision of the co-lover the lover trembles." And: "True love is detained by continual cogitation of the co-lover without intermission." And the poet said, "Love is a thing full of solicitous fear."

Hiis itaque pensatis et multis aliis que vix possent enarrare vel cogitari,Ovidius epistolarum appellat amorem orbum et non videntem dicens,

With these things therefore weighed, and many others which could scarcely be narrated or cogitated,Ovid, of the Epistles, calls love bereft and not seeing, saying,

Sicut enim puer nisi per virgam et baculum castigaretur, stultus fieret,ut ait sapiens: "Stultitia colligata est in corde pueri, virgula et baculusfugabunt eam." Et propheta eciam dixit, "Virga tua, et baculus tuus, ipsame consolata sunt. Ita amor nisi restringeretur efficeret vagus, et incupiditatem et in libidinem caderet, que vitia non sunt immitanda, sedpenitus fugienda." Nam dixit sapiens, "Post concupiscentias tuas non eas,"in derisum inimicorum tuorum. Et alius dixit, "In bello corpora hominumgladiis, in pace voluptatibus vulnerantur." Ovidius dixit,

Just as indeed a boy, unless he were chastised by the rod and the staff, would become foolish, as the wise man says: "Folly is bound up in the heart of a boy; the little rod and the staff will put it to flight." And the prophet also said, "Thy rod and thy staff, they have comforted me." Thus love, unless it were restrained, would become vagrant, and would fall into cupidity and into libido—vices which are not to be imitated, but utterly to be fled. For the wise man said, "Go not after thy concupiscences," lest you be for the derision of your enemies. And another said, "In war the bodies of men are wounded by swords; in peace, by pleasures." Ovid said,

Abstinendo aures ne de amore prava audiant ad similitudinem aspidissurdi obturantis aures suas, que que non exaudiet vocem incantantium etvenefici incantamentis sapienter. Et abstinendo linguam ne de amore pravaloquatur. Nam ut Apostolus, "Turpia coloquia bonos mores corrumpunt." Etquidam sapiens dixit, "Sermo luxurie argumentum est luxurie." Et Senecadixit, "A verbis quoque turpibus abstineto, quia licentia eorum impudentiamnutrit." Et Socrates dixit, "Que facere turpe est, et nec dicere honestumputo."

By abstaining the ears, lest they hear depraved things about love, in the likeness of the deaf asp stopping up its ears, which will not heed the voice of enchanters and of the sorcerer enchanting wisely. And by abstaining the tongue, lest it speak depravedly about love. For, as the Apostle (says), “Shameful colloquies corrupt good morals.” And a certain wise man said, “Speech of luxury is an argument of luxury.” And Seneca said, “Abstain also from base words, because license in them nourishes impudence.” And Socrates said, “What it is shameful to do, I think it is not even honorable to say.”

Nec eciam putes te turpia et inhonesta facere posse. Nam ut ait lex,

Nor even think that you can do shameful and dishonorable things. For, as the law says,

Amorem itaque tuum occulis et auribus et lingue et animo imperando taliterrestringas ac domes ut non efficiatur pravus, nec convertatur in amicitiamstulti, vel insipientis, nec in amicitiam avari, vel cupidi, vel perversi,vel superbi, vel fatui, sive loquacis et linguosi, vel iracundi. Et utgeneraliter dicam, omnium malorum hominum amicitia districta est penitusevitanda.

Therefore, by commanding your eyes and ears and tongue and mind, so restrain and tame your love that it not become depraved, nor be converted into friendship with a fool or an insipient one, nor into friendship with an avaricious or cupid man, or a perverse, or proud, or fatuous one, or with a loquacious and garrulous one, or an irascible one. And, to speak generally, the friendship of all evil men is strictly to be utterly avoided.

[Caput III.]

[Chapter 3.]

De amicitia stulti vel insipientis vitanda.

On avoiding the friendship of a fool or of an insipient person.

Amicitia stulti vel insipientis ideo non est amplectenda, quia stultialiena vitia cernunt et suorum obliviscuntur. Unde quidam philosophus dixit,"Proprium est stultitie aliena vitia cernere, suorum oblivisci." Et quiacogitationes Dei non intelligit, ut ait propheta: "Vir insipiens non cognoscit,et stultus non intelliget hec." Nec recipiunt stulti correctionem, sedvie sue inherent. Unde sapiens ait, "In auribus inscipientium ne loquaris,quia despicient doctrinam eloquii tui." Et alibi, "Via stulti recta estin occulis eius, sapiens autem audit consilia." Et alibi, "Noli arguereirrisorem, ne te oderit: argue sapientem, et diliget te." Et alibi, "Sicontuderis stultum in pila quasi ptisanas feriente desuper pilo, non aufereturab eo stultitia." Et alibi, "Cor sapientis in dextera eius, et cor stultiin sinistra eius.

Therefore the friendship of a fool or an insipient man is not to be embraced, because fools discern others’ vices and forget their own. Whence a certain philosopher said, “It is proper to stupidity to discern others’ vices and to forget one’s own.” And because he does not understand the cogitations of God, as the prophet says: “The insipient man does not know, and the stupid man will not understand these things.” Nor do fools receive correction, but they cling to their own way. Whence the wise man says, “Do not speak in the ears of the insipient, because they will despise the doctrine of your eloquence.” And elsewhere, “The way of the fool is straight in his own eyes, but the wise man listens to counsels.” And elsewhere, “Do not reprove the scoffer, lest he hate you; reprove the wise man, and he will love you.” And elsewhere, “If you crush a fool in a mortar like hulled barley-groats, striking from above with a pestle, his stupidity will not be taken away from him.” And elsewhere, “The heart of the wise man is in his right hand, and the heart of the fool in his left.”

Sed in via stultitie ambulans, cum ipse insipiens sit,omnes stultos extimat." "Qui cum sapientibus graditur sapiens erit. Amicusautem stultorum similis efficietur." Et alibi, "Non decet stultum verbaconposito, nec principem labium mentiens." Et alibi, "Vir sapiens si cumstulto contenderit, sive irascatur, sive rideat, non inveniet requiem."Et alius dixit, "Cum irrisore consortium non habeas: loquele eius assiduitatemquasi toxica fugias. Societas enim eius, tui laqueus fit alternaque affabilitasdespectio."

But walking in the way of folly, since he himself is insipient,he esteems all to be fools. "He who walks with the wise will be wise. But the friend of fools will become similar." And elsewhere, "It does not befit a fool, well-composed speech, nor a prince a lying lip." And elsewhere, "If a wise man should contend with a fool, whether he be angry,or laugh, he will not find rest." And another said, "Do not have consortium with a mocker: flee the assiduity of his speech as though toxics. For his society becomes a snare for you,and alternate affability, contempt."

Nec eciam potes cum stulto congrue loqui: non enim rationi alicuiusattendit, nec auditum alicui prebet; quare si cum eo loqueris perdis verba.Nam ut ait Ihesus filius Sirac, "Qui narrat verbum non attendenti quasiqui excitat dormientem a gravi sompno. Cum dormiente loquitur, qui narratstulto sapientiam, et in fine narrationis dicet: Quis est hic?" Unde alibiidem dixit, "Ubi non est auditus, non effundas sermonem, et importune noliextolli in sapientia tua." Importuna est narratio tua quando non prebeturtibi auditus, que est quasi musica in luctu. Unde idem ait, "Musica inluctu importuna narratio."

Nor also can you speak congruently with a fool: for he does not attend to anyone’s reason, nor does he grant a hearing to anyone; wherefore if you speak with him you lose words. For as Jesus son of Sirach says, "He who relates a word to one not attending is as one who rouses a sleeper from heavy sleep. He speaks with one sleeping, who relates wisdom to a fool, and at the end of the narration he will say: Who is this?" Whence elsewhere the same said, "Where there is no hearing, do not pour out speech, and do not be lifted up importunately in your wisdom." Your narration is importunate when a hearing is not afforded to you, which is as music in mourning. Whence the same says, "Music in mourning, an importunate narration."

Nec eciam potes commode vivere cum stulto, quia tota vita eius pro luctureputatur. Unde Ihesus filius Sirac dixit, "Luctus mortui septem diebus;fatui et impii, omnes dies vite illorum." Et non solum vitare debes colloquiumstulti, sed eciam ipsi stulto silentium imponere si commode hoc facerepotes, secundum verbum Salomonis qui ait, "Iudicium determinat causas,et qui imponit stulto silentium iras mitigat." Insuper eciam per datuminsipientis amicitiam eius perdis, nec retinere illam potes. Unde ait Ihesusfilius Sirac, "Datus insipientis non erit utilis tibi; pauca dabit, etmulta improperabit.

Nor can you even live commodiously with a fool, because his whole life is reckoned for mourning. Whence Jesus son of Sirach said, "Mourning for the dead is for seven days; for the fatuous and the impious, all the days of their life." And not only ought you to avoid the colloquy of a fool, but also to impose silence upon the fool himself if you can conveniently do this, according to the word of Solomon who said, "Judgment determines causes, and he who imposes silence upon a fool mitigates angers." Moreover, even through the gift of the insipient you lose his friendship, nor can you retain it. Whence Jesus son of Sirach says, "The gift of a senseless man will not be useful to you; he will give little, and will reproach much.

Oculi enim illius septemplices sunt." Inde eciam SenecaDe Beneficiis dixit, "Numquam improbe spei quod datur satis estet maiora cupet quo maiora venerunt."

For his eyes are sevenfold." Thence also Seneca in On Benefits said, "What is given is never enough for shameless hope, and it will desire greater things the greater the things that have come."

Et eciam multis rationibus amicitia stulti respuenda est. Nam ut vulgodicitur, "Melius est collo portare stultum quam ei ostendere viam: licetstultus difficile portetur." Nam ut idem ait, "Arenam, et salem, et massamferri facilius est portare quam hominem inprudentem, fatuum, et impium."Et alius sapiens dixit, "Expedit magis urse occurrere raptis fetibus, quamfatuo confidenti in stultitia sua." Non enim poteris stultum corrigere.Citius enim te in suam stultitiam seducent, quam de tua sapientia aliquidcapet. Omnes stulti et insipientes mali sunt, et malivolus animus abditosdentes habet.

And likewise by many reasons the friendship of a fool is to be spurned. For, as it is commonly said, "It is better to carry a fool on the neck than to show him the way: though a fool is carried with difficulty." For, as the same says, "Sand, and salt, and a mass of iron are easier to carry than an imprudent, fatuous, and impious man." And another wise man said, "It is more expedient to meet a she-bear robbed of her cubs than a fool confident in his folly." For you will not be able to correct a fool. For more quickly will he seduce you into his own folly than he will take anything from your wisdom. All fools and insipients are evil, and a malevolent mind has hidden teeth.

Et in malivolam animam non intrat sapientia, quare dixitquidam philosophus: "Dulcior est sapienti aspera vita inter sapientes quamdulcis vita inter insipientes."

And into a malevolent soul sapience does not enter, wherefore a certain philosopher said: "A harsh life among the sapient is sweeter to the sapient than a sweet life among the insipient."

Et non habeas pro magno amicitiam stulti, quia non est permanens. Pluseciam dico tibi: Non habeas amicitiam sapientis viri cum stultis et leccatoribuseducati. Nam ut ait quidam philosophus, "Melior est societas simplicisinter sapientes nutriti, quam prudentis cum leccatoribus educati." Et licetstultus sit dives et fortunati, non tamen eius districtam amicitiam habereprocures.

And do not hold as great the friendship of a fool, because it is not permanent. Further I also say to you: Do not have the friendship of a wise man educated with fools and lechers. For, as a certain philosopher says, "Better is the fellowship of a simple man nourished among the wise than of a prudent man educated with lechers." And although the fool be rich and fortunate, nevertheless do not endeavor to have his close friendship.

Ait enim Tullius De Amicitia, "Nec quicquam insipientefortunato intollerabilius potest fieri."

For Tullius, in On Friendship, says, "Nor can anything more intolerable be made than a fortunate fool."

[Caput IV.]

[Chapter 4.]

De amicitia avari vel cupidi vitanda. Rubrica.

On the friendship of an avaricious or covetous man to be avoided. Rubric.

In te amicitiam autem avari vel cupidi amor tuus converti non debet,quia cum avaricia, secundum Apostolum, sit "radix omnium malorum," et abavaro nulla bona possunt oriri. Avarus enim nisi cum moritur nil rectefacit. Unde eciam Martialis Cochus dixit,

Your love, however, ought not to turn friendship toward a miser or a covetous man, since avarice, according to the Apostle, is "the root of all evils," and from a miser nothing good can arise. For the miser does nothing rightly except when he dies. Whence also Martialis Cochus said,

Quam probitatem certe avarus nullus potest habere, nec eciam potestavarus nancisci honorem avaritia obstante. Unde quidam dixit,

Such probity, surely, no avaricious man can have, nor even can an avaricious man obtain honor, avarice standing in the way. Whence someone said,

Nec eciam potest avarus securam vitam ducere, cum de re producenda nimiscogitet, eodem testante qui ait, "Nulli potest secura vita contingere quide re producenda nimis cogitat." Et eciam miser est semper avarus, cumsua ei semper videantur parva et non ampla. Nam ut ait idem, "Si alicuisua non videntur amplissima; licet totius mundi sit dominus, miser est."Et: "Avarus nulli gratus est; ergo nec sibi." Nam ut ait Seneca epistolarum,"Nemo sibi gratus est qui alteri non fuit." Et sive dives sit sive pauper,avaritia et omne malum semper illum comitatur quemadmodum enim nichil refertutrum egrum in ligneo lectulo, aut in aureo colloces. Quocumque autem illumtranstuleris morbum suum secum transfert.

Nor can the avaricious man lead a secure life, since he thinks too much about the matter of increasing his resources, the same witness testifying who says, "A secure life can befall no one who thinks too much about the matter of increasing his resources." And the avaricious man is always wretched as well, since his own things always seem to him small and not ample. For, as the same says, "If a person's own things do not seem to him most ample; although he be lord of the whole world, he is wretched." And: "The avaricious man is pleasing to no one; therefore not even to himself." For, as Seneca, in the Letters, says, "No one is pleasing to himself who has not been to another." And whether he be rich or poor, avarice and every evil always accompanies him: for it makes no difference whether you place the sick man on a wooden little bed, or on a golden one. To wherever you transfer him, however, he transfers his disease with him.

Sic nichil refert utrum egeret avarus animus in delitiis aut in paupertate ponatur, malum suum illumsequitur, ita quod desunt inopie multa, avaritie omnia. Nam ut ait Senecain epistolis, "Avaritia paupertatem intulit, et multa concupiscendo omniaamisit." Nam is in ymo eget qui nimium cupit. Hoc enim percipitur ut hominesin animo et non in patrimonio putent esse divitias.

Thus it makes no difference whether the avaricious spirit is in need amid delights or is placed in poverty; his evil follows him, so that to indigence many things are lacking, to avarice everything. For as Seneca says in the Epistles, "Avarice brought in poverty, and by desiring many things it lost all things." For he is in the lowest want who covets too much. For this is perceived: that men think riches to be in the mind and not in the patrimony.

Et cum avarus non possit conprimere animum suum propter avaritiam, conturbatsecum morantes et domum suam. Unde Salomon ait, "Conturbat domum suam quisectatur avaritiam; qui autem odit munera vivet." Quare avari amicitiamerito est vitanda. Et nota quod avarus proprie dicitur in retinendo, cupidusin acquirendo.

And since the avaricious man cannot compress his mind on account of avarice, he disturbs those dwelling with him and his own house. Whence Solomon says, "He disturbs his house who pursues avarice; but he who hates gifts shall live." Wherefore the friendship of the avaricious is deservedly to be avoided. And note that 'avarus' is properly said in retaining, 'cupidus' in acquiring.

Multi enim sunt qui per nimiam cupiditatem multa enormiteracquirunt. Postquam autem acquisierint non sunt in retinendo avari, sedacquisita per cupiditatem largiter expendunt atque consumunt. Concupiscentiaenim mala est.

For many there are who, through excessive cupidity, acquire many things inordinately. But after they have acquired, they are not avaricious in retaining; rather, the things acquired through cupidity they lavishly expend and consume. For concupiscence is evil.

Nam is nimio eget qui nimium cupit. Unde Dominus dixit,"Non concupisces rem proximi tui." Et beatus Iacobus dixit, "Unusquisqueenim temptatur a concupiscentia sua abstractus et illectus; deinde cumconcupiscentiam conceperit, parit peccatum: cum consummatum fuerit, generatmortem." Et eciam Apostolus in epistola ad Timotheum dixit, "Radix omniummalorum est cupiditas." Et in tantum cupiditas mala est, ut cupienti animonihil satis festinetur. Unde dici consuevit, "Cupiditati tarda est celeritas.""Omnes enim prave cupiditates porte sunt inferni, per quas itur ad mortem.""Que si aliter auferri non possent, ipsum cor evellendum esset." Quia nichilamat cupiditas nisi quod non licet.

For he is in excessive need who excessively desires. Whence the Lord said, "You shall not covet your neighbor’s property." And blessed James said, "For each one is tempted, drawn away and enticed by his own concupiscence; then, when concupiscence has conceived, it bears sin; when it has been consummated, it generates death." And also the Apostle in the Epistle to Timothy said, "The root of all evils is cupidity." And to such a degree is cupidity evil, that for the desiring mind nothing is swift enough. Whence it is wont to be said, "To cupidity, swiftness is slow." "For all depraved cupidities are the gates of hell, through which one goes to death." "Which, if they could not be removed otherwise, the heart itself would have to be plucked out." For cupidity loves nothing except what is not permitted.

Quare Seneca, "Ferocissima cupiditaspestis est, que solet egenos facere quos capit, dum finem querendi noninvenit." Nam ut idem ait, "Altera cupiditas ex fine alterius nascitur."Unde ait, "Fortior est qui cupiditatem vincit, quam qui hostem subicit."Inde eciam Tullius De Senectute dixit,

Wherefore Seneca [says], "Most ferocious cupidity is a pest, which is wont to make needy those whom it seizes, while it does not find an end of seeking." For, as the same man says, "One cupidity is born from the end of another." Whence he says, "Stronger is he who conquers cupidity than he who subdues an enemy." Thence also Tullius in On Old Age said,

De amicitia superbi vel perversi vitanda.

On avoiding the friendship of the proud or the perverse.

Amorem quoque tuum taliter compescas atque distringas, ut in amicitiamsuperbi vel perversi hominis nullatenus te constringat. "Superbis enimresistit, humilibus autem dat gratiam," ut sanctus Petrus in epistola suaprima dixit. Superbia enim homines servos facit et libertatem mentis tollit.Unde dixit sapiens, "Liber non est, quem superbus inflammat animus." Eteciam pacem tollit, ut Martialis Cocus ait:

You should also so restrain and tighten your love that it in no way constrains you into the friendship of a proud or perverse man. “For he resists the proud, but gives grace to the humble,” as Saint Peter said in his First Epistle. For pride makes men slaves and takes away the freedom of the mind. Whence the wise man said, “He is not free whom a proud spirit inflames.” And it also takes away peace, as Martial the Cook says:

Nam huiusmodi magnates et potentes sive duces aut imperant aut vi compelluntaut rogando faciunt quod tantumdem valet. Unde quidam sapiens dixit,

For magnates and the powerful of this sort, or dukes, either command, or compel by force, or by asking they do what amounts to just the same. Whence a certain wise man said,

[Caput VI.]

[Chapter 6.]

De amicitia loquacis vel lingosi.

On the amity of the loquacious or long‑tongued.

Amor eciam tuus non te ita decipiat, ut in amicitiam loquacis vel lingosivel fatui te trahat. Ideo autem amicitia illorum est vitanda, quia "inmultiloquio non dest peccatum." De lingoso per prophetam dicitur, "Virlingosus non dirigetur in terra." Et Ihesus filius Sirac dixit, "Terribilisest in civitate sua homo lingosus, et temerarius in verbo suo odibilisest." Et alibi, "Fatuo non erit amicus, et non erit gratia in bonis illius."Et alibi, "Qui odit loquacitatem, extinguit malitiam." Et alibi idem dixit,"Cum viro lingoso ne loquaris, nec in igne illius struas ligna." Si enimcum illis loqui non debes; illorum amicitiam retinere non potes. Et alibiidem dicit, "Ne cum fatuis consilium habeas, non enim poterunt diligere,nisi que ipsis placent." Et scito quod fatui dicuntur qui multa fantur,et superflua dicunt, sic dicti a for, faris vel fare, fatur.

Your love also should not so deceive you as to draw you into friendship with a loquacious or tongued or fatuous man. Therefore the friendship of such is to be avoided, because "in much-speaking sin is not lacking." Of the tongued man it is said through the prophet, "A tongued man will not be established in the land." And Jesus the son of Sirach said, "Terrible is a tongued man in his own city, and reckless in his word he is hateful." And elsewhere, "A fatuous man will not have a friend, and there will be no grace in his goods." And elsewhere, "He who hates loquacity extinguishes malice." And elsewhere the same said, "With a tongued man do not speak, nor pile logs upon his fire." For if you ought not to speak with them; you cannot retain their friendship. And elsewhere the same says, "Do not have counsel with the fatuous; for they will not be able to love, except the things that please them." And know that those are called fatuous who babble much and say superfluities, so called from for, faris or fare, fatur.

Et eciam Tulliusdixit, "Ciniquorum tota ratio abicienda est." Cinos graece, latinedicitur canis. Inde cinici dicuntur latrantes ut canes. Etideo cum talibus contendere non debemus, quia non intendunt rationi. "Namsicut ignis, quanto magis ligna susceperit, semper in maiorem flammam erigitur,ita malus homo, quanto magis rationem audierit, semper in maiorem malitiamexcitatur." Quare Cato dixit,

And also Tullius said, "The entire rationale of the Cynics is to be cast aside." Cinos in Greek, in Latin is called canis. Thence the cinici are called, barking like dogs. And therefore we ought not to contend with such people, because they do not aim at reason. "For just as fire, the more wood it has taken up, is always lifted into a greater flame, so a bad man, the more he has heard reason, is always stirred up into greater malice." Wherefore Cato said,

De amicitia iracundi hominis.

On the friendship of an irascible man.

Amicitiam autem iracundi hominis non desideres, quia illam nullo modohabere potes. Ut ait sapiens, "Homini iracundo nullus erit amicus, necin bonis illius erit gratia." Et alibi, "Ne sis velox ad irascendum, quiaira in sinu stulti requiescit." Et alibi Salomon ait, "Noli esse amicushomini iracundo, neque ambules cum viro furioso; ne forte discas semitaseius, et sumas scandalum anime tue." Et alibi, "Sicut carbones ad prunas,et ligna ad ignem, sic homo iracundus suscitat rixas." Homo enim extracorpus suum est cum irascitur in tantum ut dicatur: "Nulli irascenti irasua videtur iniusta." Et beatus Prosper dixit,

But do not desire the friendship of an irascible man, because you can in no way have it. As the wise man says, "To an irascible man no one will be a friend, nor will there be favor in his goods." And elsewhere, "Do not be swift to grow angry, because anger rests in the bosom of the fool." And elsewhere Solomon says, "Do not be a friend to an irascible man, nor walk with a furious man; lest perhaps you learn his paths, and take a scandal to your soul." And elsewhere, "As coals to embers, and wood to fire, so an irascible man stirs up quarrels." For indeed a man is outside his body when he grows angry, to such an extent that it is said: "To no one who is angry does his anger seem unjust." And blessed Prosper said,

Et nota quod iratus semper putat se plus posse facere quam possit, etideo superat posse suum, et inmoratur. Quare Seneca dixit, "Iratus semperputat posse quam possit." Et alibi dixit,

And note that the angry man always thinks he is able to do more than he can, and therefore he surpasses his own power, and lingers. Wherefore Seneca said, "An angry man always thinks he can do more than he can." And elsewhere he said,

Sic et ira probi hominis periculosa est. Unde Seneca dixit, "Gravissimaest hominis probi iracundia." Quid idea accidit quia probus homo proposuitnon irasci. Et ut ait Cassiodorus, "Gravius irascitur qui contra propositumcommovetur." Et si forte iracundus vel iratus in aliquo te leserit, nonsis facilis ad indignacionem contra illum.

Thus also the ire of an upright man is perilous. Whence Seneca said, "Most grave is the irascibility of an upright man." Why does this happen? Because an upright man has purposed not to be angry. And as Cassiodorus says, "He grows more gravely angry who is stirred against his purpose." And if by chance a hot-tempered or angry man should in some matter injure you, do not be easy to indignation against him.

Nam ut ait Salomon, "Vir iracundusprovocat rixas, et qui ad indignationem facilis est erit ad peccata proclivior."Et in tantum nocet iracundia, quia eciam dies hominis minuit. Unde Ihesusfilius Sirac dixit, "Zelus et iracundia minuent dies, et ante tempus adducetsenectam cogitatus." Sed licet ira taliter prohibeatur, quandoque tamenbene conceditur, ut ait propheta: "Irascimini, et nolite peccare." Et alibidicitur, "Non occidat sol super iracundiam vestram." Et eciam Seneca dixit,"Bonum ad virum cito moritur iracundia."

For as Solomon says, "The irascible man provokes quarrels, and he who is easy to indignation will be more prone to sins." And to such an extent does irascibility harm, that it even diminishes a man’s days. Whence Jesus son of Sirach said, "Jealousy and irascibility will diminish days, and anxious thought will bring old age before its time." But although anger is thus prohibited, nevertheless at times it is well permitted, as the prophet says: "Be angry, and do not sin." And elsewhere it is said, "Let not the sun go down upon your anger." And Seneca also said, "Anger quickly dies in a good man."

Et in tantum conceditur ira, ut quandoque melior risu censeatur. Undesapiens dixit, "Melior est ira risu, quia per tristitiam vultus corrigituranimus delinquentis." Risus tamen pro maiori parte malus censetur. Undesapiens dixit, "Risus dolore miscebitur, et extrema gaudii luctus occupat."Vix enim aut numquam nisi pro stultitia ridere potest homo.

And to such an extent is anger conceded that sometimes it is judged better than laughter. Whence the wise man said, "Anger is better than laughter, because through the sadness of the face the mind of the delinquent is corrected." Laughter, however, for the greater part is judged evil. Whence the wise man said, "Laughter will be mixed with pain, and grief seizes the end of joy." For scarcely, or never, can a man laugh except on account of stupidity.

Unde consiliumridentium te timere non oportet, statim enim cum rides plures consiliantesridere scire poteris quod de stultia loquuntur. Unde Ihesus filius Siracdixit, "Fatuus in rixu exaltabit vocem suam, vir autem sapiens vix taciteridebit."

Whence the counsel of those laughing at you you ought not to fear; for immediately, when you laugh, you will be able to know that more of the advisers are laughing, that they speak about stupidity. Whence Jesus son of Sirach said, "The fatuous man, in laughter, will exalt his voice; but the wise man will scarcely laugh tacitly."

[Caput VIII.]

[CHAPTER 8.]

De amicitia malorum hominum vitanda.

On the friendship of wicked men to be avoided.

Dixi generaliter omnium malorum hominum amicitiam districtam esse penitusevitandam. Nam per talium amicitiam et continuam conversationem boni morescorrumpuntur. Et efficitur homo imperitus, luxuriosus, et seditiosus; ettalia vitia acquirit que sunt penitus fugiendas, ut ait sapiens: "Fugiendaautem sunt et modis omnibus igne ac ferro succidenda, langor a corde, imperitiaab animo, luxuria a ventre, seditio a civite, a domo discordia."

I have said in general that the friendship of all wicked men is to be strictly and utterly avoided. For through the friendship of such men and continual conversation, good morals are corrupted. And a man becomes inexpert, luxurious, and seditious; and he acquires such vices as must be utterly fled, as the wise man says: "To be fled, moreover, and by all means to be cut down with fire and iron, are: languor from the heart, inexperience from the mind, luxury from the belly, sedition from the city, discord from the house."

De luxuria quidam philosophus dixit, "Nichil tam mortiferrum est inhumanum genus quam luxuria." Nam luxus sive luxuria corpus destruit, opesannichilat, animam necat, vim eripit, lumina orbat, vocem acerbat. Undeversus,

On lust a certain philosopher said, "Nothing is so mortiferous to the human race as lust." For luxury, or lust, destroys the body, annihilates wealth, kills the soul, snatches away strength, deprives of sight, makes the voice harsh. Whence the verse,

Et certe sicut talia vitia sunt fugienda, ita et mali sunt fugiendiper quos talia vitia acquiruntur. Nam sicut per consuetudinem leprosi homoquandoque leprosus efficitur et per pecus morbosum totus grex inficituret per modicum fermenti tota massa corrumpitur, ita per assiduam conversationematque amicitiam malorum hominum efficitur homo protervus, gulosus, cupidus,libidinosus, latro, fur, mendax, superbus, avarus, et ita omnia mala vitiaacquirit ut simul cum illis cadat in ruinam. Unde quidam philosophus dixit,"Si videris quemlibet malis operibus pergravatum, ne intromittas, quiaqui pendulum solverit, super ipsum ruina erit." Et alius philosophus dixit,"Quisquis inique gentis consortio fruitur, proculdubio mortis in mentepenus lucratur." Et certe non solum mala societas, sed eciam mala vicinitasest vitanda.

And certainly, just as such vices are to be fled, so also the evil men are to be fled through whom such vices are acquired. For just as by habitual association with a leper a man sometimes becomes leprous, and through a diseased beast the whole flock is infected, and by a little leaven the whole mass is corrupted, so through assiduous association and friendship with evil men a man becomes insolent, gluttonous, covetous, libidinous, a robber, a thief, mendacious, proud, avaricious, and thus he acquires all evil vices, so that together with them he falls into ruin. Whence a certain philosopher said, “If you see anyone weighed down by evil works, do not intrude, because he who loosens what hangs, upon himself the ruin will be.” And another philosopher said, “Whoever enjoys the consortium of an iniquitous people, without doubt gains in his mind a storehouse of death.” And certainly not only bad society but also a bad neighborhood is to be avoided.

Nam vulgo dicitur, "Qui habet malum vicinum habet malum matutinum."Quare quidam philosophus dixit, "Non emas domum antequam cognoscas vicinum.Et si ante habueris domum quam iuxta te hospitaretur malus vicinus, priusvendas domum quam maceras iuxta malum vicinum." De predictis eciam beatusPaulus in epistola ad Corrithos dixit,

For it is commonly said, "He who has an evil neighbor has an evil morning."Wherefore a certain philosopher said, "Do not buy a house before you know the neighbor.And if you have had a house before an evil neighbor should lodge next to you, firstsell the house rather than waste away beside an evil neighbor." Of the aforesaid things also blessedPaul in the epistle to the Corinthians said,

Nam ut vera loquamur per consuetudinem et amicitiam talium, eciam bonushomo creditur malus, et perinde habetur ac si in veritate malus esset.Nam ut dixit quidam philosophus, "Vicem veri optinet quod falso creditur."Sic et e contrario, "Veritas que non creditur pro mendacio eputatur." Cumhiis ergo conversare qui te meliorem facturi sunt. Illos admitte quos tupotes facere meliores. "Sciens quod nulla res magis animos honesta induit,dubiosque et in pravum inclinabiles revocat ad rectum, quam bonorum virorumconversatio," ut Seneca epistolarum dixit.

For, to speak truly, through the custom and friendship of such people, even a good man is believed bad, and is held just the same as if in truth he were bad.For as a certain philosopher said, "What is falsely believed obtains the place of the true."Thus also conversely, "Truth which is not believed is accounted a lie." Therefore consort with those who will make you better. Admit those whom you can make better. "Knowing that nothing more clothes minds with honorable things, and calls back the doubtful and those inclinable toward the crooked to the straight, than the conversation of good men," as Seneca said in the Epistles.

Qui eciam ait, "Habet eciamin se generosus animus, quod incitatur ad honesta."

He also says, "A generous spirit also has in itself this: that it is incited toward honorable things."

Ut ergo animus tuus incitetur ad honesta, semper fugias malorum hominumsocietatem et conversationem, atque suspiciosi loci existentiam, semperquerendo homines et loca cum quibus et in quibus valeas erudiri, tua prudentiavaleat cognosci atque merito collaudari. Ait enim Cassiodorus, "Querateruditus ubi possit existere gloriosus." Et iterum, "Prudens frequentiamnon respuit hominum in qua se noverit esse laudandum. Alioquin in virtutibusfama tollitur, si earum in hominibus merita nesciantur."

Therefore, so that your mind may be incited to honorable things, always flee the society and conversation of evil men, and the presence of a suspicious place, always seeking men and places with whom and in which you may be able to be educated, your prudence may be able to be recognized and deservedly highly praised. For Cassiodorus says, “Let the learned man be sought where he can stand forth glorious.” And again, “The prudent man does not spurn the company of men in which he knows himself to be laudable. Otherwise, in virtues fame is taken away, if their merits are not known among men.”

[Caput IX.]

[Chapter 9.]

De multiplici utilitate amicorum.

On the manifold utility of friends.

Et nota quod in habendis et acquirendis et retinendis amicis magna etmultiplex est utilitas. Corpus enim hominis sine amicitia pro mortuo reputatur,unde dicitur: "Qualis est sine anima corpus, talis est sine amicis homo."Amicorum ergo suffragio corpus mortuum vivificare dicitur. Per amicos eciamvita hominis iocundatur, et sine amicis non potest esse iocunda.

And note that in having and acquiring and retaining friends there is great and manifold utility. For the body of a man without friendship is reckoned as dead, whence it is said: "Such as the body is without a soul, such is the man without friends." Therefore by the suffrage of friends a dead body is said to be vivified. Through friends also the life of a man is made jocund, and without friends it cannot be jocund.

Unde Tulliusdixit, "Et si ea permaneant, que dicuntur dona fortune, vita tamen incultaet deserta ab amicis non potest esse iocunda." Et amicorum utilitas tantaest, ut auro vel argento bonitas fidelis amici nullatenus comparetur. Undesapiens dixit, "Amico fideli nulla est comparatio, nec est digna ponderatioauri et argenti contra bonitatem fidei eius." Et alibi eciam dixit,

Whence Tullius said, “And even if those things remain which are called the gifts of Fortune, nevertheless a life uncultivated and deserted by friends cannot be jocund.” And the utility of friends is so great that the goodness of a faithful friend is by no means to be compared with gold or silver. Whence the Sage said, “For a faithful friend there is no comparison, nor is a weighing of gold and silver worthy against the goodness of his faith.” And elsewhere he also said,

[Caput X.]

[Chapter 10.]

De consiliis et consiliariis.

On counsels and counselors.

Non tantum cum omnibus consilium habeas, sed unum de mille eligas consiliarium.Nam ut dixit sapiens, "Multi pacifici sint tibi, et consiliarius unus demille." Periculum est enim cuilibet amico sua secreta consilia pandere.Unde quidam sapiens dixit, "Quod secretum est, nemini dicas." Alius verodixit, "Vix extimes ab uno posse celari secretum." Et alius dixit, "Consiliumabsconditum quasi in carcere tuo est retrusum; revelatum te in carceresuo tenet ligatum." Quare dixit, "Noli consilium tuum omni revelare homini.Qui enim consilium suum in corde retinet, sui iuris est melius eligere."Nam pulcrius est tacere quam ut taceat secretum sibi commissum alium rogare.Ait enim Seneca, "Sic imperasti, ut taceres, quomodo ab alio silentiumqueris?" Verum quia ut ait Cassiodorus, "Consilium quippe immitari detractatinprovidus."

Not only should you have counsel with all, but choose one counsellor out of a thousand.For as the wise man said, "Let many be peaceable toward you, and let one out of a thousand be your counsellor." For it is perilous to lay open one’s secret counsels to any friend.Wherefore a certain wise man said, "What is secret, tell to no one." Another indeed said, "Hardly can a secret be concealed by one alone." And another said, "A counsel kept hidden is, as it were, shut up in your prison; once revealed, it holds you bound in its prison." Wherefore he said, "Do not reveal your counsel to every man.For he who keeps his counsel in his heart is more at liberty to choose for himself." For it is fairer to be silent than to ask another to keep silent about a secret entrusted to you.For Seneca says, "Thus you gave a command, by being silent; how do you demand silence from another?" Yet because, as Cassiodorus says, "The improvident man, in fact, shrinks from imitating counsel."

Tu provide secreta tua presentia et futura cum amicis probatis atquefidelibus tracta, ut ab eis consilium habeas. Nam ut Cato ait,

You, providently, handle your secrets, present and future, with approved and faithful friends, so that you may have counsel from them. For, as Cato says,

Et non solum unum consilium, sed eciam multa cum eis facere debes, nonsubita, nec festinata. Nam ut sapiens dixit, "Ubi non est gubernator, populuscorruet: salus autem, ubi multa consilia." Et Salomon in Proverbiis dixit,"Dissipantur cogitationes ubi non erit consilium: ubi vero plures consiliariisunt, confirmantur." Consilia intelligo bona nam facienti iniquissimumconsilium super ipsum devoluetur, et non cognoscet unde veniat illi. UtIhesus filius Sirac dixit, "Consilia non festinata dixi, quia duo suntcontraria consilio, festinantia et ira." Et alibi eciam sapiens dixit deconsiliis: "Quod diu tractaveris, id puta rectissimum." "Velox enim consiliumsequitur penitentia." Et alibi, "Deliberare utilia, mora est tutissima."Et alibi, "Consilio melius vinces quam iracundia." Seneca eciam dixit,"Inconsulta temeritas nescit expectare consilium." Philosophus eciam dixit,"Non credas stultum cum re mutare consilium." Quare Seneca, "Consiliumtuum si audierit hostis, consilii dispositionem permutes."

And you ought to take not only one counsel, but also many with them, not sudden nor hasty. For as the wise man said, "Where there is no governor, the people will fall; but there is safety where there are many counsels." And Solomon in the Proverbs said, "Cogitations are dissipated where there will not be counsel; but where there are more counselors, they are confirmed." I understand counsels to be good; for to one enacting a most iniquitous counsel, it will devolve upon himself, and he will not know whence it comes to him. As Jesus son of Sirach said, "I have said counsels are not to be hastened, because two things are contrary to counsel: hastiness and wrath." And elsewhere the wise man also said about counsels: "What you will have long handled, suppose that to be the straightest." "For swift counsel is followed by penitence." And elsewhere, "To deliberate useful things, delay is the safest." And elsewhere, "By counsel you will conquer better than by iracundity." Seneca also said, "Unconsulted temerity does not know how to wait for counsel." The Philosopher also said, "Do not deem it folly to change counsel along with the matter." Wherefore, Seneca, "If the enemy hears your counsel, alter the disposition of the counsel."

Nec credas omni quod audieris consilio, donec prius an sit utile probatumfuerit in aliquo, ut quidam philosophus dixit: "Nec credas consilio illiusqui secreto aliud consulit et palam aliud se velle ostendit." Ait enimCassiodorus, "Lesionis genus est occulte consulere, et alium velle monstrare."Nec credas mali hominis consilio. Scriptum est enim, "Malus a se nunquambonum consilium refert." Et nota consilium non esse capiendum quod mutarinon possit. Nam ut ait quidam sapiens, "Malum est consilium, quod mutarinon potest." Et nota quod "semper consilium tunc deest, quando maxime opusest," ut quidam philosophus dixit.

Nor should you believe every counsel that you hear, until first it has been proved in some particular to be useful, as a certain philosopher said: "Nor believe the counsel of one who in secret consults one thing and openly shows himself to want another." For Cassiodorus says, "It is a kind of harm to consult covertly, and to show that one desires something else." Nor believe the counsel of an evil man. For it is written, "An evil man never brings forth good counsel from himself." And note that counsel is not to be taken which cannot be changed. For, as a certain wise man says, "It is bad counsel which cannot be changed." And note that "counsel is always lacking then when there is the greatest need," as a certain philosopher said.

Quare in consiliis non est cum festinantianeque cum ira procedendum. Et licet dixerim duo esse contraria consilio,videlicet, festinantiam et iram, Tullius autem De Senectute additeciam tertium, scilicet, voluptatem, dicens: "Impedit enim consilium voluptas,rationi inimica, ac menti ut ita dicam prestringit occulos, nec habet ullumcum virtute commertium." Et in consiliis vitare debes assentatores maximein secundissimis rebus. Unde Tullius dixit eciam:

Wherefore in counsels one must not proceed with hastiness nor with anger. And although I have said there are two things contrary to counsel, namely, hastiness and anger, Tullius, however, in On Old Age also adds a third, to wit, pleasure, saying: “For pleasure hinders counsel, inimical to reason, and, so to speak, it blunts the eyes of the mind, nor has it any commerce with virtue.” And in counsels you ought to avoid flatterers, especially in the most favorable affairs. Whence Tullius also said:

Et in consiliis non movearis ad verba composita. Dixit Seneca in epistolis,"Ad rem movearis, non ad verba conposita." Nam oratio eius qui veritatioperam dat incomposita debet esse et simplex. Dixi secundum Tullium, "Insecundissimis rebus maxime utendum est consilio." Inde eciam Seneca DeFormula Honeste Vite dixit, "Tunc consilia tibi salutaria advoca, cumtibi alludit vite prosperitas: tunc te velud in lubrico retinebis ac sistes,nec tibi dabis impetus liberos, qua eundum sit et quousque." Et licet multumsapiens fueris, tue scientie non inherebis, sed cum consilio sapientiamab alio investigabis.

And in counsels do not be moved by composed words. Seneca said in the Letters, "Be moved to the matter, not to composed words." For the oration of him who gives effort to truth ought to be uncomposed and simple. I said, according to Tullius, "In the most favorable circumstances one must make use of counsel most of all." Thence also Seneca in On the Formula of an Honest Life said, "Then summon to yourself salutary counsels, when the prosperity of life flatters you: then you will hold yourself back and set yourself, as though on a slippery place, and you will not give yourself free impulses, as to where one should go and how far." And although you may be very wise, you will not adhere to your own knowledge, but with counsel you will investigate wisdom from another.

Ait enim Cassiodorus, "Sapientiam querit in alteropenes quem est scientie magnitudo."

For Cassiodorus says, "He seeks wisdom in another, with whom is the magnitude of science."

Dubitare enim et a sapientibus consilium petere non est verecundum necinutile. Scriptum est enim, "Dubitare de singulis non est inutile." Eteciam in Contemptu Mundi scripsit Innocencius papa,

For to doubt and to seek counsel from the wise is not shameful nor useless. For it is written, "To doubt about individual things is not useless." And also in the Contempt of the World Pope Innocent wrote,

Sacerdoti tua archana atque secreta penitencie causa pandere et manifestaredebes. Ut sanctus Iacobus in epistola prima dixit, "Confitemni alterutrumpeccata vestra." Deficiente autem sacerdote eciam alij confiteri debes.

You ought to lay open and make manifest your arcana and secrets to the priest for the sake of penitence. As Saint James said in the first epistle, "Confess your sins to one another." But if the priest is lacking, you ought also to confess to others.

[Caput XI.]

[Chapter 11.]

De probatione amicorum.

On the proving of friends.

Licet autem in habendis amicis ut dixi magna utilitas sit, prestitamvelox sis sic in acquirendis amicis nullius est amicitie ante probationemte constringere debes. Ut ait Martialis Cocus cuidam amico suo qui vocabaturCrisippus:

Although, however, in having friends, as I said, there is great utility, do not, by being swift thus in acquiring friends, bind yourself to any friendship before probation. As Martialis the Cook says to a certain friend of his who was called Crisippus:

Eligas ergo amicos probatos qui tibi fideles esse possint. Et eos unoaffectu non uno habeas merito, et tales amicos elige quos non pudeat elegisse.Ait enim Seneca, "Amare sic incipe, tamquam non liceat desinere."

Choose therefore proved friends who can be faithful to you. And hold them with one affection, not with one merit, and choose such friends as you would not be ashamed to have chosen.For Seneca says, "Begin to love thus, as though it were not permitted to cease."

[Caput XII.]

[Chapter 12.]

Que facere debes pro amicis et que errogare et quomodo debes cumaliis vivere et de lege amicitie.

What you ought to do for friends and what to disburse, and how you ought to live with others, and on the law of friendship.

Probato autem amico atque temptato si illum fidelem valde inveneris,ita pectore suscipias eum ut pro eo facias quecumque pro amico commodefieri possunt, videlicet honeste ita quod Deum non offendas, nec tuam conscientiamledas. Peccatum enim pro amico facere non debes. Nam dixit Tullius DeAmicitia, "Nulla est excusatio peccati, si amici causa peccaveris;"et maxime in re turpi ubi duplex peccatum est.

But when a friend has been approved and tried, if you have found him very faithful, thus you should receive him in your breast, that you do for him whatever can conveniently be done for a friend, namely, honorably, so that you do not offend God, nor wound your conscience. For you ought not to do a sin for the sake of a friend. For Tullius said in DeAmicitia, "There is no excuse for sin, if you have sinned for a friend’s sake;"and especially in a base matter, where there is a double sin.

Ait enim Seneca, "In turpire peccare bis est delinquere." Nec eciam debes amicum defendere in peccato,ne tibi crimen pares. Ait enim Seneca, "Nocentes qui defendit, sibi crimenparat." Et iterum, "Socius fit culpe, qui nocentem iuvat." Nisi forte proillius salute hoc faceret. Ait enim idem, "Nichil turpe dicas pro salutisremedio." Innoxie igitur amicum defendere debes ut proprie defensor dicaris.Nam ut ait Cassiodorus, "Ille proprie defensor est dicendus, qui defenditinnoxie."

For Seneca says, "To sin in what is base is to be twice a delinquent." Nor ought you to defend a friend in sin, lest you prepare a crime for yourself. For Seneca says, "He who defends the guilty prepares a charge for himself." And again, "He becomes an associate in the fault who helps the guilty." Unless perhaps he were doing this for that man’s safety. For the same says, "Say nothing base for a remedy of safety." Therefore you ought to defend a friend innoxiously, so that you may be called a defender in the proper sense. For, as Cassiodorus says, "He is properly to be called a defender who defends innoxiously."

Alioquin si cum turpitudine et mendacio cum defenderes, amicitia nonduraret. Nam ut dixit Tullius De Amicitia, "Difficile est amicitiamdurare sive manere, si a virtute defeceris." Amici enim vitia si feras,facis tua. Ideo autem dixi commode quia ut lex dicit, "Ea demum fieri posseintelliguntur que commode fieri possunt." Et eciam alibi dici consuevit,"Age sic alienum ut tuum non obliviscaris negotium."

Otherwise, if you were to defend with turpitude and mendacity, friendship would not endure. For as Tullius said in On Friendship, "It is difficult for friendship to endure or to remain, if you have fallen short of virtue." For if you bear a friend's vices, you make them your own. I said "conveniently" for this reason, because, as the law says, "Those things are finally understood to be able to be done which can be done conveniently." And elsewhere it is accustomed to be said, "Manage another’s business in such a way that you do not forget your own."

Amicis enim ita prodesse debemus, ut nobis non noceamus, et ideo dixihoneste. Quia ut ait Tullius, "Si omnia facienda sunt, eciam in honestaque amici velint, non amicitie tales, sed et coniurationes putande sunt."Unde facere debes pro amico quod honestum sit, et denegare quod non rectumsit. Hec igitur lex in amicitiam senciatur ut nec rogemus res turpes, nequefaciamus rogatu, et ab amicis honesta petamus.

For we ought to benefit friends in such a way that we do not harm ourselves, and for that reason I said “honorably.” For, as Tully says, “If everything is to be done, even the dishonorable things which friends may wish, such are not to be thought friendships, but rather conspiracies.” Whence you ought to do for a friend what is honorable, and to refuse what is not right. Therefore let this be the law in friendship, that we neither ask for shameful things, nor do them at someone’s request, and that we ask honorable things from friends.

Amicorum causa honesta faciamus,studium semper adsit, cunctacio toto absit. Consilium verum dare gaudeamuslibere. Hec est, inquam, societas, in qua omnia sunt que putant hominesexpetenda: honestas, gloria, tranquillitas, atque iocunditas; ut cum hecadsint, beata vita sit, cum sine hiis esse non possint, quod cum optimummaximumque sit.

For the sake of friends let us do honorable things; let zeal always be present, let cunctation be wholly absent. Let us rejoice to give true counsel freely. This is, I say, the society in which are all the things that men think are to be sought: honesty, glory, tranquility, and jocundity; so that when these are present, there is a blessed life, and since without these that which is both best and greatest cannot exist.

Si id volumus adipisci, virtuti opera danda est, sine quanec amicitiam, nec ullam rem expetendam consequi possumus. Ea vero neglecta,qui se amicos habere arbitrantur tunc denique rasse sentiunt cum eos aliquisgravis casus experiri contingit; et eciam verecundari debent amici ad inviceminhonesta vel turpia petere. Nam, "Maximum ornamentum amicitie tollit,qui ex ea tollit verecundiam," ut Tullius dixit.

If we wish to obtain that, work must be given to virtue, without which we can attain neither friendship nor any thing to be sought. But with her neglected, those who think they have friends then at last—too late—perceive it, when some serious mischance happens to put them to the test; and friends ought also to be ashamed, toward one another, to ask dishonorable or base things. For, “He removes the greatest ornament of friendship, who removes modesty (verecundia) from it,” as Tullius said.

Quare eciam ait, "Maximeautem perturbantur officia in amicis; quibus et non tribuere, non rectepossis, et tribuere, quod non sit equum, contra officium est."

Wherefore he also says, "Most especially, however, are duties perturbed in regard to friends; for with them, both not to bestow you cannot rightly, and to bestow what is not equitable is against duty."

Electis autem amicis, ita eos diligas ut illi tua amicitia non careant.Multos enim vidi qui non amicis, sed amicitia caruerunt. Et illos tibicoequales extimes ita quod illis tamquam tibi ipsi credas, et te et tuaillis tamquam tibi ipsi credas, et te et tua illis securiter et sine suspicionecommittas. Ait enim Cassiodorus, "Eorum secura substantia est, que committiturapprobatis." Ex quo enim illos approbaveris, de illis mala suspicari nondebes.

But with friends chosen, so love them that they do not lack your friendship.For I have seen many who did not lack friends, but lacked friendship. And consider them youcoequals so that you trust them as yourself, and both yourself and your thingsto them as to yourself you trust, and both yourself and your things to them securely and without suspicioncommit. For Cassiodorus says, "Their substance is secure, which is committedto the approved." From the time, indeed, that you have approbated them, you oughtnot to suspect evil of them.

Ait enim Cato,

For Cato says,

Nam hic est vere amicus, qui te adiuvat, cum tibi seculum deficit. Amicumquoque tuum taliter diligas, ut iusta causa in te sit quare ab illo diligaris.Nam digni sunt amicitia quibus inest causa cur diligantur, ut Tullius DeAmicitia dixit: "Si enim non amaveris, nullus te amabit." Unde MarcialusCocus dixit,

For this is a true friend, who helps you, when the world fails you. Your friend also you should love in such a way, that there may be a just cause in you why you are loved by him.For they are worthy of friendship in whom there is a cause why they are loved, as Tullius in On Friendship said: "For if you will not have loved, no one will love you." Whence Marcial the Cook said,

Et nota quod inter amicos amicitias immortales esse oportet. Nam dixitsapiens, "Cum amicis rationes breves, amicitias longas oportet." Unde Tulliusdixit, "Verum esse, illud quod dicitur, ÎMultos modios salis simul edendosesse, ut amicie munus expletum sit.Ì" Et nota quod qui perfecte diligitcum affectu, amico facile irasci non potest. Unde dici consuevit, "Amanciumira redintegratio est amoris;" "amans enim multa sibi mentitur iratus."Et eciam quidam sapiens dixit, "Amici ius iurandum penam non habet." Etalius dixit, "Amans sicut fax exigitando magis exardescit." Et eciam Ovidiusiratus cum quadam dixit,

And note that among friends friendships ought to be immortal. For the wise man said, “With friends, reckonings brief, friendships long are fitting.” Whence Tullius said, “It is true, that which is said, ‘Many modii of salt must be eaten together, so that the office of amity be fulfilled.’” And note that he who loves perfectly with affection cannot easily grow angry with a friend. Whence it is wont to be said, “The anger of lovers is a renewal of love;” “for the lover, when angry, tells many things untrue to himself.” And also a certain wise man said, “A friend’s oath has no penalty.” And another said, “The lover, like a torch, by being shaken blazes the more.” And also Ovid, angry with a certain woman, said,

Nec credas malum de amico tuo, nisi experimento id manifeste cognoveris.Sed si aliquis de amico tuo male loquitur, responde ut philosophus dixit:"Ut tute lingue, sic ego mearum dominus sum aurium." Alius autem maledicenticuidam respondet: "Tu inquid maledicere didicisti; ego scientia teste didicimaledicta contempnere." Nec inter duos amicos tuos iudicaveris, nisi fortediscussis et aproximatis eorum voluntatibus de utrisque voluntate hoc feceris;quia ut dixit sapiens, "Molestius est inter duos amicos iudicare." Sicergo ames amicum ut ei sis amicus; quidam enim amant, non tamen amici sunt.Unde Martialis Cocus dixit,

Nor should you believe evil about your friend, unless by experiment you have manifestly known it.But if someone speaks ill of your friend, answer as the philosopher said: "As you are master of your tongue, so I am master of my ears."Another, however, responds to a certain maledicent: "You, for your part, have learned to speak ill; I, with knowledge as witness, have learned to contemn maledictions."Nor should you judge between your two friends, unless perhaps, their wills having been discussed and brought together, you do this by the will of both; for, as the wise man said, "It is more troublesome to judge between two friends."Thus, therefore, love a friend so that you may be a friend to him; for some indeed love, yet are not friends.Whence Martial the Cook said,

Secundum tamen quantitatem fidei amici est amicus diligendus, ut quite plus diligit a te magis diligatur. Si vero te parum diligit, in eiusamorem et amicitiam non accendaris. Male enim compertita est inter amicosamicitia, quorum unus pro amico animam et corpus et substanciam poneret,alius autem de altero parum aut nichil curaret.

According, however, to the quantity of a friend’s faith, a friend is to be loved, so that he who loves you more may be more loved by you. But if he loves you little, do not be enkindled into his love and friendship. For ill-tested is the friendship between friends, when one would lay down for his friend his soul, body, and substance, but the other would care little or nothing for the other.

Maiorem autem amorem minoripreferre debes.

Moreover, you ought to prefer the greater love to the lesser.

[Caput XIII.]

[Chapter 13.]

De amore senum et honore parentum et quomodo in senectute debeaste regere. Rubrica.

On the love of elders and the honor of parents, and how in old age you ought to rule. Rubric.

Herum quia paternus amor omnes alios excellit, ut mihi retribuas mepatrem tuum pre ceteris hominibus debes diligere et revereri. Ut enim aitlex, "Bona et honesta persona patris filio semper debet videri." Et sapiensEcclesiasticus dixit, "Qui honorat patrem iocundabitur in filiis, et indie orationis sue exaudietur." Alibi idem dixit,

But since paternal love excels all the others, that you may repay me, you ought to love and revere me, your father, before the other men. For, as the law says, "The good and honorable person of the father ought always to seem so to the son." And the wise Ecclesiasticus said, "He who honors his father will rejoice in sons, and on the day of his prayer he will be heard." Elsewhere the same said,

De senectute.

On old age.

Et in iuventute tua vitam tuam taliter exerceas, ut tua senectus meritocollaudetur, et a tuis filiis et ab aliis veneretur et suscipiatur, secundumCatonem qui dixit,

And in your youth exercise your life in such a way that your old age may be deservedly praised, and be venerated and received by your sons and by others, according to Cato, who said,

Sin eciam libidinum intemperantia accesserit duplex malum est, quodet ipsa senectus dedecus concipit, et adolescentium facit impudentioremintemperantia. Unun igitur exemplum luxurie vel avaritie multum mali facit.Ut Seneca dixit, "Et ubi peccat etas maior, male discit minor." Et eciamTullius dixit,

But if also the intemperance of lusts shall have come on, it is a double evil, becauseand old age itself conceives disgrace, and intemperance makes the adolescents more impudent. One therefore example of luxury or of avarice makes much evil.As Seneca said, "And where the older age sins, the younger learns badly." And alsoTullius said,

Sed licet ita ut supradictum est amare debeas parentes et filios, amoremtamen Dei preferre debes amori paterno et filiorum. Unde Matheus in evangeliodixit, "Qui amat patrem aut matrem plus quam me, non est me dignus: etqui amat filium aut filiam super me, dignus non est me." Et alibi idemin evangelio dixit, "Inimici hominis, domestici eius." Et nota quod nullosvidi filios qui male parentes tractassent, de quibus in hoc seculo Deusnon faceret vindictam visibilem, et hoc merito accidit. Nam ut ait Cassiodorus,"Quibus fuit exossa societas parentum, civium non merentur habere consortium,ne puri cordis iocunda serenitas nebulosis maculis polluatur."

But although, as was said above, you ought to love parents and children in such a way, nevertheless you must prefer the love of God to the love for parents and for children. Whence Matthew in the Gospel said, "Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter above me is not worthy of me." And elsewhere the same in the Gospel said, "A man's enemies, his domestics." And note that I have seen no children who had treated their parents badly upon whom, in this age, God did not inflict visible vengeance, and this happens deservedly. For, as Cassiodorus says, "Those for whom the fellowship of parents has been hateful do not deserve to have the consortium of citizens, lest the gladsome serenity of a pure heart be polluted by nebulous stains."

[Caput XV.]

[Chapter 15.]

De amore et dilectione filiorum.

On the love and dilection of children.

De amore vero filiorum tuorum si Deus tibi dederit te non ammoneo. Naturaenim in tantum te impellet quod eos vehementer diliges. Magis enim timeone illos plus te diligas quam illorum amorem negligas.

But truly about the love of your sons, if God has given them to you, I do not admonish you. For nature will impel you to such an extent that you will love them vehemently. Indeed, I rather fear lest you love them more than yourself, than that you neglect their love.

Unum tamen dicotibi, ut non tantam pietatem in eos exerceas parcendo et virge et baculo,quod pietas tua in odium cadat. Ut Salomon ait, "Qui parcit virge, oditfilium suum; qui autem diligit illum, instanter erudit." Et alibi, "Virgaet correctio retribuent sapientiam; puer autem qui dimittitur voluntatisue confundet matrem suam." Et alibi, "Stultitia colligata est in cordepueri, virga et baculus fugabunt eam."

Nevertheless I say one thing to you, that you not exercise such great piety toward them by sparing both the rod and the staff, lest your piety fall into hatred. As Solomon says, "He who spares the rod hates his son; but he who loves him earnestly trains him." And elsewhere, "The rod and correction will render wisdom; but the boy who is left to his own will will confound his mother." And elsewhere, "Folly is bound up in the heart of a boy; the rod and the staff will drive it away."

Fugata ergo stultitia per correctionem, efficientur filii sapienteset letificabunt te. Nam ut ait idem, "Filius sapiens letificat patrem,filius vero stultus mestitia est matris sue." Et alibi, "Erudi filium tuum,et refrigerabit te, et dabit delitias anime tue." Et alibi Ihesus Siracdixit, "Filii sunt tibi? erudi illos a pueritia illorum. Filie sunt tibi?conserva corpus illarum, et non ostendas faciem tuam illarem ad illas.Trade filiam tuam, et grande opus feceris; et homini sensato da illam."Et alibi,

Folly therefore, driven away through correction, your sons will be made wise and they will gladden you. For as the same one says, "A wise son makes-glad his father, but a foolish son is the sadness of his mother." And elsewhere, "Instruct your son, and he will refresh you, and he will give delights to your soul." And elsewhere Jesus Sirach said, "Have you sons? instruct them from their boyhood. Have you daughters? preserve their body, and do not show your cheerful face to them. Hand over your daughter, and you will have done a great work; and to a sensible man give her." And elsewhere,

Et caveas ne amor filiorum in tantam dementiam te obstringat ut tuiipsius obliviscaris, tibi ipsi necessaria et utilia denegando. Nam ut aitSeneca in epistolis, "Magna dementia est heredis sui res procurare et sibiomnia denegare, ut tibi ex amico inimicum magna faciat hereditas: quantoenim plus acceperit, tanto plus de tua morte gaudebit." Inde eciam Salomonin Ecclesiaste dixit,

And beware lest the love of sons bind you into such great dementia that you forget your very self, by denying to yourself things necessary and useful. For as Seneca says in the Epistles, "It is great dementia to manage the goods of your heir and to deny everything to yourself, so that a great inheritance may make for you from a friend an enemy: for the more indeed he shall have received, the more he will rejoice at your death." Thence also Solomon in Ecclesiastes said,

[Caput XVI.]

[Chapter 16.]

De uxore diligenda.

On loving the wife.

Uxorem vero tuam perfecte diligere debes, quia pars tui corporis est,et unum corpus tecum est, ut ait Dominus qui eam adiutorium hominis vocavit.Nam cum fecisset hominem dixit, "Faciamus ei adiutorium," et extracta costade corpore Ade fecit Evam, et dixit, "Propter hoc relinquid homo patremet matrem, et adherebit uxori sue: et erunt duo in carne una." Et alibidixit Apostolus in epistola ad Ephesios, "Diligite uxores vestras sicutChristus dilexit Ecclesiam." Et subiunxit idem Apostolus, "Ita viri debentdiligere uxores suas ut corpora sua. Quia qui suam uxorem diligit, seipsumdiligit. Nemo unquam carnem suam odio habuit: sed nutrit et fovet eam."Et postea eciam subiunxit, "Unusquisque suam uxorem sicut se ipsum diligat:uxor autem timeat virum suum." Et merito uxor est diligenda quia donumest Dei.

You ought truly to love your wife perfectly, because she is a part of your body, and is one body with you, as the Lord says, who called her the aid of the man. For when he had made the man he said, “Let us make for him an aid,” and, the rib having been drawn out from the body of Adam, he made Eve, and said, “For this reason a man leaves father and mother, and will cleave to his wife; and the two will be in one flesh.” And elsewhere the Apostle said in the Epistle to the Ephesians, “Love your wives as Christ loved the Church.” And the same Apostle added, “Thus men ought to love their wives as their own bodies. For he who loves his own wife loves himself. No one ever hated his own flesh, but nourishes and cherishes it.” And afterward he likewise added, “Let each one love his own wife as himself; but let the wife fear her husband.” And deservedly a wife is to be loved, because she is a gift of God.

Dixit enim Ihesus filius Syrac, "Domus et divitie dantur a parentibus,a Domino autem proprie uxor bona vel prudens."

For Jesus son of Sirach said, "A house and riches are given by parents, but from the Lord, properly, a good or prudent wife."

Est enim ut dixit adiutorium hominis et maxime egeni, unde idem dixit,"Ubi non est sepis, dirunpitur possessio; et ubi non est mulier, ingemiscitegens."

For she is, as he said, an aid of man and most especially of the needy, wherefore the same said,"Where there is no hedge, the possession is plundered; and where there is no woman, the needy groans."

Et adeo teneris uxorem diligere, ut dicatur eam tui corporis potestatemhabere. Unde ait Apostolus in epistola prima ad Corrinthios,

And you are so bound to love your wife that she is said to have authority over your body. Whence the Apostle says in the First Epistle to the Corinthians,

Sic ergo Apostolus dicit illum benefacere. Stultus est hereticus quicontra dictum Apostoli prohibet nubere et iubet abstinere a cibis quosDeus creavit. Ut Apostolus in epistola ad Timotheum dixit,

Thus therefore the Apostle says that he does well. The heretic is foolish who, contrary to the Apostle’s dictum, forbids to marry and orders to abstain from foods which God created. As the Apostle said in the Epistle to Timothy,

Illud enim intelligitur quando de voluntate utriusque coniugum hoc fiet,cum vovent castitatem, vel transeunt ad religionem de voluntate alteriusambo, vel eciam unus transit ad religionem de voluntate alterius coniugum,altero senescente et in seculum manente et castitatem voviente; vel eciamcontra voluntatem eius, si matrimonium non est consumatum per carnalemcopulam, quia vocatus est de nuptiis, ut decreta et decretales et iuraproclamant. Quare dico quod non debes cessare eciam a nuptu carnali, sitibi placet habere uxorem. Et uxorem accipias pocius ornatam bonis moribuset in bona societate nutritam, quam divitiis habundantem et aliter malam,et pocius puellam quam viduam.

For that is understood when, by the will of both spouses, this will be done,when they vow chastity, or they pass into religion by the will of the other, both; or also one passes into religion by the will of the other of the spouses,with the other growing old and remaining in the world and vowing chastity; or also against that one’s will, if the marriage is not consummated by carnal coupling, because one is called away from nuptials, as the Decrees and Decretals and the laws proclaim. Wherefore I say that you ought not to cease even from carnal nuptial intercourse,if it pleases you to have a wife. And you should take a wife rather adorned with good morals and nurtured in good society, than abounding in riches and otherwise evil, and rather a maiden than a widow.

Dixit enim quidam philosophus, "Accipe puellamin uxorem, quamvis sit vetula." Et Cato dixit,

For a certain philosopher said, "Take a maiden as a wife, although she may be an old woman." And Cato said,

Si ergo uxor mala est, eam feras prout commode potes. Ait enim quidamsapiens, "Feras, non culpes, quod mutari non potest." Sed licet diligeredebes uxorem, non tamen dare debes illi potestatem super te in vita tua,nec dare debes illi primatum, ne forte tibi sit contraria. Ut Ihesus filiusSirac dixit, "Mulier, si primatum habeat, contraria est viro suo." Uxoremautem diligas ut illi fidem servando alii ea vivente non adhereas, sedpudititiam serves.

If therefore the wife is bad, bear her as conveniently as you can. For a certain wise man says, "Bear it, do not blame, what cannot be changed." But although you ought to love your wife, nevertheless you ought not to give her power over you in your life, nor ought you to give her primacy, lest perchance she be contrary to you. As Jesus son of Sirach said, "A woman, if she have primacy, is contrary to her husband." But do love your wife, so that by keeping faith to her you do not adhere to another while she lives, but keep pudicity.

Nam ut ait lex, "Periniquum videtur esse ut pudicitiamvir ab uxore exigat, quam ipse non exibeat." Et Seneca epistolarum dixit,"Improbum mechum esse dicimus, qui ab uxore per pudicitiam exigit, cumipse sit corruptor alienarum uxorum." Et Salomon dixit, "Qui autem estadulter, propter cordis inopiam perdet animam suam; turpitudinem et ingnominiamcongregat sibi, et obprobrium illius non delebitur."

For as the law says, "It seems most iniquitous that a husband should demand pudicity from his wife which he himself does not exhibit." And Seneca of the Epistles said, "We call him a wicked adulterer who demands pudicity from his wife, while he himself is a corrupter of other men’s wives." And Solomon said, "But he who is an adulterer, on account of poverty of heart will destroy his own soul; he gathers for himself turpitude and ignominy, and his opprobrium will not be blotted out."

Nec aduleris uxorem tuam, nec eam nimium laudes, vel eam vituperes,nec mordacitate turpium verborum eam corrigas. Dixit enim Seneca DeFormula Honeste Vite, "Nullius amicitiam per adulationem acquiras.Laude parce, vitupera parcius." Sicut enim reprehenda est nimia laudatio,sic inmoderata vituperatio; hec enim adulatione, illa vero malignitatesuspecta est. Ne provoces uxorem ad iracundiam, si hoc vitare potes, quiaut ait Salomon, "Non est capud nequius super capud columbri, nec est irasuper iram mulieris." Sed si forte sine tua culpa in iram proruperit, eiusverba minime timebis.

Nor flatter your wife, nor praise her excessively, or vituperate her, nor correct her with the mordacity of base words. For Seneca said in De Formula Honeste Vite, "Acquire no one’s friendship through adulation. Praise sparingly, vituperate more sparingly." For just as excessive laudation is to be reprehended, so is immoderate vituperation; the former is suspected of adulation, but the latter indeed of malignity. Do not provoke your wife to irascibility, if you can avoid this, because, as Solomon says, "There is no head more wicked than the head of the serpent, nor any wrath above the wrath of a woman." But if by chance without your fault she has burst forth into anger, you will not at all fear her words.

Ait enim Cato,

For Cato says,

[Caput XVII.]

[Chapter 17.]

De servientibus et mercenariis et servis corrigendis et diligendis.

On servitors and mercenaries and slaves to be corrected and to be loved.

Servientes autem et mercenarios et servos qui fideliter et docte serviunttibi, specialiter multum diligere debes, eosque bene regere ac gubernare,et leniter cum illis agere. Nam dixit Ihesus filius Syrac, "Noli esse sicutleo in domo tua, evertens domesticos tuos, et opprimens subiectos tibi."Et alius dixit, "Subiectorum statum et condiccionem non dominio, sed iudicioregas, ut propriam domum non possidere, sed pocius ministrare puteris."Et quidam philosophus dixit, "Colant te pocius servi tui quam timeant."

But the retainers and hirelings and slaves who serve you faithfully and skillfully, you ought especially to love much, and to rule and govern them well, and to deal gently with them. For Jesus son of Sirach said, "Do not be like a lion in your house, overturning your domestics and oppressing those subject to you." And another said, "Rule the state and condition of your subjects not by dominion, but by judgment, so that you may be thought not to possess your own house, but rather to minister." And a certain philosopher said, "Let your servants rather honor you than fear you."

Quos enim regere debes, leonina ferocitate minime tractes; alioquina te subiecte subiecti merito precavererent. Ait enim quidam philosophus,"Custodi te a rege illo qui ferrus est ut leo, et cui est levis animusut puero." Esto ergo bonus et bene et bona impera, ut subiecti equo animotibi pareant, ubi boni imperant. Et qui in servos iracundus est et crudelis,satis ostendit potestatem adversus alios sibi defuisse.

Those whom you ought to rule, do not in the least handle with leonine ferocity; otherwise your subjects would rightly beware of you. For a certain philosopher says, "Guard yourself from that king who is fierce like a lion, and whose spirit is light like a boy’s." Therefore be good, and command good things well, so that the subjects obey you with an equable mind, where the good are in command. And he who is irascible and cruel toward slaves sufficiently shows that power against others has been lacking to him.

Quare Salomon dixit,"Rectorem te posuerunt? Noli extolli; esto in illis quasi unus ex ipsis."

Wherefore Solomon said,"Have they appointed you a ruler? Do not exalt yourself; be among them as one of them."

Et si docte et fidelliter tibi subiecti servierint, talem illis te exibeas,ut quasi propter te rerum tuarum domini videantur. Nam dixit philosophus,"Qui docte servit, partem dominatus tenet." Unde Ihesus filius Syrac dixit,"Servo sensato liberi servient; et vir prudens et disciplinatus non murmurabitcorrectus, et inscius non honorabitur." Et Salomon dixit, "Servus sapiensdominabitur filiis stultis, et inter fratres hereditatem dividet." Et aliusdixit, "Qui invite servit, servus est; si volens, minister." Et Senecadixit, "Probus libertus sine natura est filius."

And if your subjects have served you learnedly and faithfully, show yourself to them such that, as if on account of you, they seem lords of your affairs. For a certain philosopher said, "He who serves learnedly holds a part of dominion." Whence Jesus son of Sirach said, "To a sensible servant the freeborn will serve; and a prudent and disciplined man, when corrected, will not murmur, and the unknowing will not be honored." And Solomon said, "A wise servant will rule over foolish sons, and among brothers he will divide an inheritance." And another said, "He who serves unwillingly is a slave; if willingly, a minister." And Seneca said, "A worthy freedman is, without being so by nature, a son."

Et nota quod si predictis benivolus fueris, benivolum animum erga teet res tuas facient, et obsequia tua circa te finem non habebunt. Nam dixitquidam philosophus, "Obsequium benivoli animi finem non habetur." Et Senecadixit, "Benivoli animi coniunctio, et magna cognatio est." Nec regas eosvel foveas in vitiis; quia ut dixit quidam sapiens, "Non corrigit, sedledit, qui invitum regit." Nec nutrias eos a pueritia delicate. Nam utait Salomon, "Qui delicate a pueritia nutrit servum suum, postea illumsentiet contumacem." Et non solum contumacem sentiet illum, sed eciam vilem,ita quod nullum poterit tollerare laborem.

And note that if you are benevolent to the aforesaid, they will form a benevolent mind toward you and your affairs, and your services about you will have no end. For a certain philosopher said, "The obsequium of a benevolent mind has no end." And Seneca said, "The conjunction of a benevolent mind is a great cognation." Neither rule them nor foster them in vices; because, as a certain wise man said, "He does not correct, but harms, who rules one unwilling." Nor rear them delicately from boyhood. For, as Solomon says, "He who delicately from boyhood nourishes his servant, afterward will find him contumacious." And he will find him not only contumacious, but also vile, such that he will be able to tolerate no labor.

Si autem a puericia in laborenutritus est, nullum laborem postea recusabit. Unde Seneca in epistolisdixit, "Nullum laborem recusant manus, que ad arma ab aratro transferuntur:in primo defecit pulvere ille unctus et nitidus." Et Martialis Cocus dixit,

If, however, from boyhood he has been nourished in labor, he will afterward refuse no labor. Whence Seneca in the Epistles said, "No labor do the hands refuse which are transferred from the plough to arms: at the first dust that oiled and gleaming fellow failed." And Martial the Cook said,

Nec timeas servos tuos nisi cum dilectione. Nam dixit quidam philosophus,"Minus esse quam servum, qui servum timet." Servos tamen alienos bene timeredebes. Unde sapiens dixit, "Non accuses servum ad dominum suum, ne forteirascatur tibi, et corruas." "Nec ledas servum tuum operantem in veritate,nec mercenarium dantem animam suam." Dixit eciam sapiens, "Servus sensatussit tibi dilectus sicut anima tua; non fraudes illum libertate, nec inopemderelinquas illum." Et Seneca in epistolis dixit, "Cena parata reliquiecircumstantibus dividuntur; sic paracta vita aliquid porrigas hiis, quitotius vite ministri fuerunt." Et si servi tui divites fuerint, eorum divitiisutaris moderate, nec illos spoliari; alioquin condiccionem tuam faceresdeteriorem.

Nor should you fear your servants except with affection. For a certain philosopher said, "He is less than a servant who fears a servant." Yet you ought rightly to fear others’ servants. Whence a wise man said, "Do not accuse a servant to his master, lest perhaps he be angry with you, and you fall." "Nor injure your servant working in truth, nor the hireling giving his life." A wise man also said, "Let a sensible servant be dear to you as your own soul; do not defraud him of liberty, nor leave him destitute." And Seneca in the epistles said, "When dinner is prepared, the leftovers are divided to those standing around; thus, with life completed, proffer something to those who were ministers of the whole life." And if your servants should be rich, make use of their riches moderately, and do not despoil them; otherwise you would make your own condition worse.

Nam dixit Martialis Cocus,

For Martial the Cook said,

Ne tamen propter hoc in eos sevire debes, sed moderate castigare. Dixitenim Cato,

Nevertheless, on account of this you ought not to be savage against them, but to castigate moderately. For Cato said,

Secundum ergo qualitatem personarum corrigendi et castigandi sunt servientes,mercenarij, et servi. Nam ut ait Cassiodorus, "Feroces districtione premendisunt, mansueti civiliter amonendi: dolosi caute, simplices sub lenitatetractandi sunt." Ait enim Seneca, "Malos metus cohercet, non clementia."Verum tamen ut ait Salomon in Ecclesiaste, "Perversi dificile corriguntur,stultorum infinitus est numerus."

Therefore according to the quality of persons, attendants,mercenaries, and servants are to be corrected and chastised. For as Cassiodorus says, "The fierce are to be pressed by strictness; the meek are to be admonished civilly: the deceitful cautiously, the simple are to be handled under lenity." For Seneca says, "Fear restrains the wicked, not clemency." Yet truly, as Solomon says in Ecclesiastes, "The perverse are corrected with difficulty; the number of fools is infinite."

[Caput XVIII.]

[Chapter 18.]

De cautela in retinentis amicis.

On caution in retaining friends.

In retinendis autem amicis diligens cautela est adhibenda. Amicus enimfacile acquiritur, difficile retinetur. In primis sic habeas amicum utnon timeas ipsum fieri inimicum; amicorum autem negotia taliter tractes,ut eos in aliquo non ledas.

But in retaining friends, diligent caution must be applied. For a friend is easily acquired, with difficulty retained. In the first place, have a friend thus, that you do not fear his becoming an enemy; and moreover handle the affairs of friends in such a manner that you do not harm them in any respect.

Bonus enim amicus lesus gravius irascitur duplicatur,cum ab eo a quo non meruerit venit. Inde eciam Seneca dixit, "Tanto magisiniuria est, affeccior quanto proximus est, qui facit." Et Cassiodorusdixit, "Malorum omnium probatur extremum inde detrimenta suscipere, undecredebantur auxilia provenire." Et eciam alius dixit, "Quanto in proximoplus quisque confundit, tanto fraudato spes confidentis animum magis acerbat."Nec ab amico invite dante aliquid sumas. Nam dicit Regula Amoris,"Non est sapidum, quod amans ab invito sumat amante." Et Seneca epistolarumdixit, "Nichil honestum est, quod ab invito, quod a coacto fit.

For a good friend, when injured, is more grievously angered, and the wrong is doubled, when it comes from him by whom he had not deserved it. Hence also Seneca said, "So much the more is it an injury, and I am the more affected, the nearer is he who does it." And Cassiodorus said, "Of all evils the extremity is proved to be this: to sustain losses from that whence aids were believed to proceed." And also another said, "The more each man offends against one who is near, so much the more does the cheated hope of the confiding one embitter the spirit." Nor should you take anything from a friend who gives unwillingly. For the Rule of Love says, "What a lover takes from an unwilling lover is not sapid." And Seneca, in the Epistles, said, "Nothing is honorable that comes from the unwilling, that which is done by the constrained."

Honestumvoluntarium est."

"What is honorable is voluntary."

Et bene potes perpendere quod invite dat amicus si tacet ammonitus.Nam ut ait Seneca, sapiens quod petitur ubi tacet habere negat: "Omnisenim benignitas properat: et proprium est libenter facientis cito facere."Tarde velle nolentis est. Quare non est ei precibus insistendum, nec estdignus rogari. Et si hoc faceres, ingenuitatem tuam lederes.

And you can well weigh that a friend gives unwillingly if, when admonished, he is silent.For, as Seneca says, the wise man, when he is silent, denies that he has what is asked for: "For every kindness hastens; and it is proper to one who does willingly to do quickly."To will tardily belongs to the unwilling. Wherefore one must not press him with prayers, nor isworthy to be asked. And if you were to do this, you would injure your ingenuousness.

Ait enim Seneca,"Ingenuitatem suam ledit, quum indignum rogat." Et licet dixerim quod periculumest cuilibet amico secreta pandere archana, tantum tibi commissa ab amicissecreta habeas, et eis in omnibus esto fidelis, nec secreta propallare,ait, debes. Nam ut ait Salomon, "Qui ambulat fraudulenter, revelat archana;qui autem fidelis est, celat animi commissum." Et iterum, "Qui celat delictumquerit amicitias; qui autem repetit sermonem separat federatos." Et Ihesusfilius Syrac dixit, "Qui denudat archana amici perdet fidem, et non invenietamicum ad animum suum. Denudare autem amici ministeria, desperatio estanime infelicis." Et eciam quidam philosophus dixit, "Sepultus apud tesit sermo quem tu audieris." Nec despicias amicum tuum, vel alium vel aliquemalium.

For Seneca says, “He wounds his own ingenuousness when he asks one unworthy.” And although I may say that it is dangerous to lay open arcane secrets to any friend, yet keep as secrets only the things entrusted to you by a friend, and in all things be faithful to them, nor, he says, ought you to divulge secrets. For, as Solomon says, “He who walks fraudulently reveals the arcana; but he who is faithful conceals the mind’s commission.” And again, “He who conceals an offense seeks friendships; but he who repeats the word separates confederates.” And Jesus son of Sirach said, “He who lays bare a friend’s arcana will lose trust, and will not find a friend according to his soul. Moreover, to lay bare a friend’s services is the despair of an unhappy soul.” And also a certain philosopher said, “Let the discourse you have heard be buried with you.” Nor despise your friend, or another, or anyone else.

Nam ut Salomon ait, "Qui despicit amicum suum indigens est corde;vir autem prudens tacebit." Et alius dixit, "Qui omnes dispicit omnibusdisplicet." Nec dicas amico tuo, "Vade et reverterere, quia cras dabo tibi;"statim possis dare. Nam ut quidam philosophus dixit, "Terminum terminoaddere roganti hoc tempore est caliditas negandi." Et alibi dixit, "Honestiusest rem negare quam longos terminos dare."

For as Solomon says, "He who despises his friend is indigent in heart;the prudent man will be silent." And another said, "He who despises all displeases all." Nor say to your friend, "Go and return, for tomorrow I will give to you;" if you can give at once. For as a certain philosopher said, "To add a term to a term to one asking at this time is the calidity of denying." And elsewhere he said, "It is more honest to deny the matter than to give long terms."

Cave tamen si tibi forte non placet amico petita promittere, ne propterverecundiam incidas in mandatum. Dixit enim quidam philosophus, "Verecundianegandi cave ne tibi inferat necessitatem menciendi."

Yet beware, if by chance it does not please you to promise what a friend has asked, lest on account of shame you fall into an obligation. For a certain philosopher said, "Beware lest the shame of refusing bring upon you the necessity of lying."

Et nota quod minus decipitur cui celeriter negatur. Ut quidam sapiensdixit,

And note that the one is less deceived to whom it is quickly denied. As a certain sapient said,

Nec mutabis amico tuo grande, vel grave hes, ne forte propter hoc tuusefficiatur inimicus. Nam ut Seneca epistolarum dixit, "Leve hes alienumfacit debitorem, grave in inimicum." Non ergo de gravi here alieno proamico fideiubeas, ne forte eius inimicus efficiaris, sed si forte fideiussisti.Serva consilium Salomonis in Proverbiis dicentis,

Do not exchange for your friend a large or weighty sum (aes), lest perhaps on account of this your friend be made an enemy to you. For as Seneca said in the Epistles, “A light alien aes makes a debtor, a heavy one an enemy.” Therefore do not become surety for a heavy alien aes on behalf of a friend, lest perhaps you be made his enemy; but if perchance you have gone surety, keep the counsel of Solomon in the Proverbs, saying,

Nec dicas amico aliquid quod aures eius merito offendat. Nam sicut "mittenslapidem in volatilia deiciet illa, sic et qui convitiatur amico suo dissolvitamicitiam," ut Ihesus filius Sirac dixit. "Ed licet non sit convitiandumamico vel eciam alii, equo tamen animo audienda sunt inperitorum et amicorumconvitia," ut Seneca in epistolis dixit.

Nor should you say to a friend anything that would deservedly offend his ears. For just as “one who sends a stone at birds will cast them down, so also he who reviles his friend dissolves friendship,” as Jesus the son of Sirach said. “And although one ought not to hurl invective at a friend or even at another, nevertheless the insults of the unskilled and of friends must be listened to with equanimity,” as Seneca said in his Epistles.

Et non solum a convitio amicicessare debes, sed eciam celare crimen convitiari possit. Unde Cato dixit,

And not only must you cease from invective against a friend, but also conceal the crime that could be subjected to invective. Whence Cato said,

Illud autem secreto et benigne et non mordaciter facere debes. UndeCato ait,

But that, however, you ought to do secretly and benignly and not mordaciously. WhenceCato says,

Ammonitiones vero et reprehensiones ab amico benigne et libenter recipias.Nam ut ait Salomon, "Meliora sunt vulnera diligentis, quam fraudulentaodiens oscula." Et alibi, "Melior est manifesta corretio quam amor absconditus."Et bene dixi "secreto hominem admonendum" quia Dominus ait, "Si pecaveritin te frater tuus, corripe eum inter te et ipsum solum," et cetera. Etquidam philosophus dixit, "Secreto amicos admone, palam lauda!" Muta enimcaritas spem representant non amantis. Si enim temere et mordaciter amoneresvel reprehenderes, accideret tibi quod Salamon dixit, "Qui aliena temeremanifestat vitia, sua vite pestive audiet crimina." Et corripere debessine vituperatione et interrogatione precedente.

Indeed, admonitions and reprehensions from a friend you should receive kindly and willingly. For as Solomon says, "Better are the wounds of one who loves than the deceitful kisses of one who hates." And elsewhere, "Better is manifest correction than hidden love." And I said well "that a man is to be admonished in secret," because the Lord says, "If your brother sins against you, reprove him between you and himself alone," and the rest. And a certain philosopher said, "Admonish friends in secret; praise openly!" For mute charity represents the hope of one not loving. For if you should admonish or reprehend rashly and mordaciously, there would befall you what Solomon said: "He who rashly makes manifest the vices of others will hear accusations against his own life, pestiferous." And you ought to correct without vituperation and a preceding interrogation.

Ut idem dixit, "Ante interrogationem,neminem vituperes; et post interrogationem, iuste corripere." Et in correctionesive obiurgatione alterius semper aliquid blandum commiscere debes, secundumSeneca qui ait, "Obiurgationi semper aliquid blandum commisce." Faciliusenim penetrant verba que mollia vadunt, quam que aspera. Et certe quandovides homines in calamitate, cessare tunc debes ab obiurgatione. Ait enimquidam philosophus, "Obiurgari in calamitate gravius est quam ipsa calamitas."Unde Seneca dixit, "In calamitoso risus eciam iniuria est." Non tamen corripiasirrisorem nec impium.

As the same man said, "Before interrogation, vituperate no one; and after interrogation, correct justly." And in the correction or objurgation of another you must always commix something bland, according to Seneca, who says, "Always commix something bland with objurgation." For words that go softly penetrate more easily than those that are rough. And certainly when you see men in calamity, then you ought to cease from objurgation. For a certain philosopher says, "To be objurgated in calamity is more grievous than the calamity itself." Whence Seneca said, "In one calamitosus, laughter is even an injury." Yet do not correct a scoffer nor an impious man.

Nam ut idem ait, "Qui corripit irrisorem, ipse sibiiniuriam facit; qui arguit impium, ipse sibi maculam querit."

For as the same one says, "He who reproves a mocker does an injury to himself; he who arraigns an impious man seeks a stain for himself."

[Caput XIX.]

[Chapter 19.]

De benefitiis et muneribus.

On benefits and gifts.

Et nota quod licet per sapientes dicatur, "Quod memoria benefitiorumlabilis est, iniuriarum vero tenax." Unde Salomon, interrogatus quid interhomines facilius senesceret, respondet, "Benefitium tua tamen humanitasatque benignitas in contrarium laborando de acceptis benefitiis cotidierecordetur, de iniuriis vero obliviscatur." Ut ait Cato, "Esto memor acceptibenefitij." Et alibi,

And note that although it is said by the wise, "that the memory of benefits is labile, but of injuries indeed tenacious." Whence Solomon, asked what among men grows old more easily, answers, "—" your humanity and benignity, however, by laboring to the contrary, should daily recall the benefits received, but of injuries should rather become oblivious. As Cato says, "Be mindful of a received benefit." And elsewhere,

Nec eciam sunt dilatanda benefitia nec pro parvis magna accipienda.Ait enim Seneca De Benefitiis, "Nec exiguum dilatabo, nec magnapro parvis accipere patiar." Et nota quod ut Salomon in Proverbiis dixit,munus absconditum quibus utilius est quam palam datum. Unde ait, "Munusabsconditum extinguit terras, et donum eciam sinu indignationum maximam."Et nota quod munus non semper accipiendum est, nec semper reiciendum. Namquod honeste accipi non potest, nullatenus recipiendum est.

Nor are benefits to be deferred, nor are great things to be accepted in return for small ones. For Seneca says in On Benefits, “I will not defer a small thing, nor will I allow great things to be accepted for small ones.” And note that, as Solomon said in the Proverbs, a hidden gift is more useful for some than one given openly. Hence he says, “A hidden gift extinguishes wraths, and a gift in the bosom even the greatest indignation.” And note that a gift is not always to be accepted, nor always to be rejected. For that which cannot be accepted honorably is by no means to be received.

Unde quidamphilosophus dixit, "Perdidisse mallem quam turpiter accepisse." Et Senecadixit, "Benefitium accipere libertatem est vendere."

Whence a certain philosopher said, "I would rather have lost than to have accepted shamefully." And Seneca said, "To accept a benefit is to sell liberty."

Non ergo libertatem tuam vendas ab inhonesto vel indigno benefitiumaccipiendo. Oportet enim te illi retribuere et illius debitorem esse, quodgravissimum esset. Ait enim Seneca, "Grave tormentum est debere, cui nolis,"et cetera.

Do not therefore sell your liberty by accepting a benefit from the dishonorable or unworthy. For you must retribute to him and be his debtor, which would be most grievous. For Seneca says, "It is a grave torment to owe to one to whom you would not," and the rest.

Iocundissimum est ab eo accepisse benefitium quem amare eciampost iniuriam possis. Reiciendum autem munus non est quod honeste et abhonesto accipitur, et accepto munere non est protinus invicem aliud mittendum.Nam ut ait Seneca De Beneficiis, "Reieccio muneris signum est protinusaliud invicem mittere et munere munus expungere." Et nota quod licet laudaredebeas amicum de accepto benefitio, tamen benefitium a te alij collatumcommemorare non debes. Nam Tullius De Amicitia dixit, "Que meminissedebet is in quem collata sunt, non debet commemorare qui contulit.

It is most delightful to have received a benefit from him whom you can love even after an injury. A gift is not to be rejected which is received honorably and from an honorable man, and when a gift has been received, another is not to be sent in return at once. For, as Seneca says in On Benefits, "A sign of the rejection of a gift is to send another in return immediately and to expunge gift with gift." And note that although you ought to laud a friend for a benefit received, nevertheless you ought not to commemorate a benefit conferred by you upon another. For Tullius in On Friendship said, "Those things which ought to be remembered by him upon whom they were bestowed ought not to be commemorated by him who conferred them."

Statimenim cum dicis te benefitium dedisse videris repetere." Nam ut ait Seneca,"Benefitium qui dedisse dicit, petit." Et alius dixit, "Qui dedit benefitium,taceat. Narret autem qui accipit."

Immediately, indeed, when you say that you have given a benefit, you seem to be seeking it back. For as Seneca says, "He who says that he has given a benefit, asks for it." And another said, "Let him who gave the benefit be silent. But let him who receives tell it."

Nichil enim eque in dando benefitio vitandum est, quam inanis iactatio.Res enim loquetur nobis tacentibus. Et Cato dixit,

For nothing is equally to be avoided in giving a benefit as empty boasting. For the thing itself will speak while we are silent. And Cato said,

De iniuria oblivioni tradenda.

On the injury to be consigned to oblivion.

De iniuria oblivioni tradenda dicit Dominus, "Michi vindictam, et egoretribuam." Et Seneca epistolarum ait, "Iniurie oblivisci debemus, benefitiivero meminisse. Nam iniuriarum remedium est oblivio." Et Ihesus filiusSyrac dixit, "Onmis iniurie proximi ne memineris, et nichil agas in operibusiniurie." Omnino autem ab iniuria amici taliter obtemperes, ut eius amornullatenus minuatur, et non solum ab iniurie [!] amici obtemperare debes,sed eciam ab iniuria cuiuslibet alterius. Multis enim minatur qui uni facitiniuriam.

On injury to be consigned to oblivion the Lord says, "Vengeance is mine, and I will repay." And Seneca, in the Letters, says, "We ought to forget injuries, but to remember benefits. For the remedy of injuries is oblivion." And Jesus son of Sirach said, "Do not remember every injury of your neighbor, and do nothing in works of injury." Altogether, however, with respect to the injury of a friend you should so acquiesce that his love be in no way diminished; and you ought to yield not only to a friend’s injury [!], but also to the injury of any other person. For he who does injury to one threatens many.

Et Cassiodorus dixit, "Iniuria unius compago tota conteritur."Et eciam Apostolus in epistola ad Collocenses ait, "Qui enim iniuriam facit,accipiet quod inique gessit." Et Seneca epistolarum dixit, "Ab aliis expecta,quod alii feceris."

And Cassiodorus said, "By the injury of one the whole compage is crushed." And likewise the Apostle in the Epistle to the Colossians says, "For he who does an injury will receive what he has done iniquitously." And Seneca, in the Epistles, said, "Expect from others what you have done to others."

Cavere certe debes ne amor minuatur. Amor enim numquam in eodem statupermanet: aut enim crescit aut decrescit. Eo enim ipse quod durat inveteraturet crescit.

You must surely beware lest love be diminished. For love never remains in the same state: for it either increases or decreases. For by the very fact that it endures, it becomes inveterate and grows.

Nam dicit Regula Amoris, "Si amor minuatur, cito deciditet raro convalescit." Et Martialis Cocus dixit,

For the Rule of Love says, "If love be diminished, it quickly falls and rarely convalesces." And Martial the Cook said,

De laude facienda vel non.

On praise to be made or not.

Ne amicum nec aliquem alium in eius presentia collaudes, quia dixitphilosophus, "Laudare presentem nec ledere decet." Presentem dico alium,sed nec te ipsum laudare debes, ne derisorem invenias. Ait Seneca, "Quise ipsum laudat, cito derisorem invenit." Et Cato dixit,

Neither a friend nor any other should you laud in his presence, because the philosopher said, "To laud one present nor to wound befits." I say "present" of another, but you ought not to laud yourself either, lest you find a derider. Seneca says, "He who lauds himself quickly finds a derider." And Cato said,

Nec vituperes amicum, nec de eo ludas. Ut dixit philosophus, "Amicumnec ioco ledere quidem decet." Nam et Martialis Cocus dixit,

Neither vituperate a friend, nor make sport of him. As the philosopher said, "It is not fitting to wound a friend even in jest." For Martial the Cook also said,

[Caput XXII.]

[Chapter 22.]

De amicis fictitiis et dubitatis.

On feigned and doubtful friends.

Hec que dicta sunt intelligas de veris et probatis amicis. Si autemde amico dubitas et utrum bonus aut malus sit ignoras, illum in ulterioremamicitiam non assumas. Nam dixit quidam philosophus, "Si quid dubitas,ne feceris." Animi enim iuditio quod negatum fuerit, fugito.

Understand that these things which have been said you should take concerning true and proven friends. But if you are in doubt about a friend and do not know whether he is good or bad, do not admit him into further friendship. For a certain philosopher said, "If you doubt anything, do not do it." For whatever has been denied by the judgment of the mind, avoid it.

Et TulliusDe Officiis dixit, "Bene precipiunt, qui vetant quicquam agere,quod dubites equum sit an iniquum. Equitas enim per se lucet; dubitatioautem significationem continet iniurie." Et ideo forte Seneca dixit, "Soletesse in dubio pro consilio temeritas."

And TulliusOn Duties said, "They prescribe well, who forbid doing anything,which you doubt whether it is equitable or iniquitous. Equity indeed shines by itself; but dubitation contains the signification of injury." And therefore perhaps Seneca said, "Temerity is wont to be, in a doubtful case, in place of counsel."

Amicitiam vero dubitati amici ante probationem et venitatis cognitionemin suspenso teneas. Nam ut ait Seneca De Formula Honeste Vite, "Dedubiis ne diffinias: tenes suspensam sententiam." Et non statim sine rationabilicausa et bene cognita ab eo divertas. Nam secundum Regulam Amoris,"Nemo sine excessu suo debet amore privari." Non ergo debes privare tuoamore aliquem propter deformitatem corporis, vel exiguitatem, vel imbecillitatemdum tamen alias bonus sit.

The friendship of a doubted friend, before probation and the cognition of truthfulness, you should hold in suspense. For as Seneca says in De Formula Honeste Vite, "Concerning doubtful things, do not define: hold your judgment suspended." And do not at once, without a reasonable cause and one well ascertained, turn away from him. For according to the Regula Amoris, "No one ought to be deprived of love without his own excess." Therefore you ought not to deprive someone of your love on account of deformity of body, or smallness, or weakness, provided, however, that otherwise he is good.

Nam ut ait Seneca in epistolis, "Scire debemusnon deformitate corporis fedari animum, sed pulcritudine animi corpus adhonorari."Nec bonum nec malum vagina facit gladium. Idem de corpore dicendum est.Et Cato dixit,

For as Seneca says in the letters, "We ought to know that the soul is not defiled by deformity of body, but that the body is honored by the pulchritude of the soul." Neither the sheath makes the sword good nor bad. The same is to be said about the body. And Cato said,

Per dissuetudinem enim aboletur amicitia; per continuam autem et assiduamconversationem et consuetudinem semper augetur et crescit. Quare amicumtuum iuxta te prout commode fieri potest et non procul semper debes habere.Unde Salomon dixit, "Melior est vicinus iuxta, quam frater procul." Eteciam vulgo dici consuerunt, "Qui procul est occulis, procul est a luminecordis."

By disuse, indeed, friendship is abolished; but by continuous and assiduous conversation and consuetude it is always augmented and grows. Wherefore you ought always to have your friend near you, so far as it can conveniently be done, and not far away. Whence Solomon said, "Better is a neighbor nearby than a brother far off." And people commonly are wont to say, "He who is far from the eyes is far from the light of the heart."

De amore et dilectione proximi et acquirendis et retinendis et conservandisamicis ad plenum tibi scribere non valerem, sed ex tuo ingenio semper amicosfideles acquiras, eosque taliter studeas conservare, ut dulcedine et amicorumsuffragio merito valeas vegetari atque gaudere.

Concerning the love and dilection of the neighbor and the acquiring and retaining and conserving of friends, I would not be able to write to you fully; but out of your own ingenuity may you always acquire faithful friends, and strive to preserve them in such a manner that by sweetness and by the suffrage of friends you may deservedly be able to be invigorated and to rejoice.