Albertano of Brescia: DE AMORE ET DILECTIONE DEI

Tractatu habito de amore et dilectione proximi, nunc videndum est deamore et dilectione aliarum rerum. Sciendum est quod res alie dicunturcorporales, alie incorporales. Corporales sunt que tangi et videri possunt,ut terra et aurum et argentum et vestes et pecunia et alie innumerabiles;incorporales vero que tangi et videri non possunt, ut iusticia, ius etratio, et servitia et iura et virtutes, de amore quarum tractari oportet.Sed in primis de amore et dilectione rerum corparalium tractaturi, et temporaliumtractabimus, postea de amore et dilectione rerum corporalium tractaturi.Tua igitur discretio cognoscat corporales res esse diligendas.

With a treatise had concerning the love and dilection of the neighbor, now it must be considered about the love and dilection of other things. It must be known that some things are called corporeal, others incorporeal. Corporeal are those which can be touched and seen, such as earth and gold and silver and garments and money and countless others; but incorporeal are those which cannot be touched and seen, such as justice, right and reason, and services and rights and virtues, concerning the love of which it is fitting to treat. But first, being about to treat of the love and dilection of corporeal things, and of temporal things we shall treat; afterward, being about to treat of the love and dilection of corporeal things. Your discretion, therefore, should know that corporeal things are to be loved.

Nam sicutcorpus sine anima vivere non potest, ita sine temporali substantia diutiusnon potest durare. Victus et vestitus corpori ita sunt necessaria, quodsine temporalibus rebus vita in hominis corpore nullatenus potest durare.

For just as the body cannot live without the soul, so without temporal substance it cannot endure for long. Food and clothing are so necessary to the body that, without temporal things, life in a man’s body can by no means endure.

Per temporales enim res homo parentelas magnas facit adeo, ut in Pamphiliodicatur,

For by temporal things a man makes great kindreds to such a degree, that in Pamphilus it is said,

Ut ergo homines tot et tantis bonis consolentur, nec tantis bonis opprimantur,malis opes temporales merito diligere possunt. Amor namque habendi valdebonus est, dum tamen modum non excedat. Unde quidam sapiens ait,

So then, that men may be consoled by so many and such great goods, and not be oppressed by such great goods,misfortunes temporal resources can deservedly be loved. For the love of having is verygood, provided nevertheless that it does not exceed the measure. Whence a certain wise man says,

Porro substantie iniustorum sicut fluvii siccabuntur, quia qui malecongregat, cito dispergit. Iustum iuditium est, ut que de malo proveniuntad malum proveniant, nec accedit ad bonum quod non procedit ex bono.

Moreover the substance of the unjust will dry up like rivers, because he who gathers badly quickly disperses. It is a just judgment, that the things which come from evil should come to evil, nor does that accede to the good which does not proceed from good.

[Caput I.]

[Chapter 1.]

De acquirendis et conservandis opibus.

On acquiring and conserving wealth.

In acquirendis et conservandis opibus et retinendis vehementer studeas,tres comites pre oculis semper habendo, videlicet, Deum et conscientiamet bonam famam, vel ad minus duos, scilicet, Deum et conscientiam. Namcum a Deo bona cuncta procedant, merito Deus omnibus opibus est preferendus.Unde sapiens ait, "Melius est parum cum timore Domini, quam thesauri insatiabiles."Opes enim secundum Domini et sanctorum eius mandata recte potes habereac possidere, ut ait Apostolus, "Estote quasi tristes, semper autem gaudentes:omnia possidentes, tamquam nichil habentes." Multos enim sanctos legimusdivitias magnas et multas habuisse, ut fuit beatus Iob; et eciam in evangeliolegitur de Ioseph ab Arimathia, qui nobilis erat decurio, vir dives etiustus, et discipulus Domini, ocultus tamen propter metum Iudeorum. Opesitaque acquiras et possideas, non tamen eis cor apponas.

In acquiring and conserving and retaining wealth, strive vehemently, always having three companions before your eyes, namely, God and conscience and good fame, or at least two, to wit, God and conscience. For since all good things proceed from God, God is rightly to be preferred to all riches. Whence the wise man says, "Better is a little with the fear of the Lord than insatiable treasures." For you can rightly have and possess wealth according to the commandments of the Lord and his saints, as the Apostle says, "Be as if sorrowful, yet always rejoicing: possessing all things, as though having nothing." Indeed, we read that many saints had great and many riches, as blessed Job; and in the Gospel it is read of Joseph of Arimathea, who was a noble decurion, a rich and just man, and a disciple of the Lord, yet hidden because of fear of the Jews. Therefore acquire and possess wealth, yet do not set your heart upon them.

Unde prophetadixit, "Noli sperare in iniquitate, et rapinas nolite concupiscere. Divitiesi affluant, nolite cor apponere."

Whence the prophet said, "Do not hope in iniquity, and do not covet rapine. If riches abound, do not set your heart upon them."

Non ergo debes cor vel animum apponere divitiis vel voluptatibus, queex occasione divitiarum oriuntur, quarum ocasione peccata sumunt initium.Nam ut Seneca in epistolis dixit, "Animum voluptati indulgere initium estomnium malorum." Turpe est enim beatam vitam in auro vel argento reponere,quia ut ait Innocentius, "Opes non faciunt hominem divitem, sed egenum."Divitias ergo sub pedibus debes habere et non super capud, ut prophetadixit, "Omnia subiectisti sub pedibus eius, oves et boves universa, insuperet pecora campi." "Non divitias super capud," id est, non patiaris te avitiis superari. Avari enim divitias super capud et non sub pedibus haberedicuntur, quia se a divitiis permittunt superari. Et ut verius dicam, avarusimproprie dicitur habere divitias; non enim habet avarus divitias, seddivitie habent eum, et ita illum detinent alligatum, ut divitiis non possitgaudere, nec fructus ex eis habere.

Therefore you ought not to set your heart or mind upon riches or upon the voluptuous pleasures which arise on the occasion of riches, on whose occasion sins take their beginning. For, as Seneca said in the Epistles, "To indulge the mind in pleasure is the beginning of all evils." It is base, indeed, to reposited a blessed life in gold or in silver, because, as Innocent says, "Riches do not make a man rich, but needy." Therefore you ought to have riches under your feet and not above your head, as the prophet said, "You have subjected all things under his feet, all sheep and oxen, and moreover the cattle of the field." "Not riches above your head," that is, do not allow yourself to be overcome by riches. For the avaricious are said to have riches above the head and not under the feet, because they allow themselves to be overcome by riches. And, to speak more truly, the miser is improperly said to have riches; for the miser does not have riches, but the riches have him, and they so hold him bound that he cannot rejoice in riches nor have fruit from them.

Ut Salomon ait, "Qui congregat divitias,fructus non capit ex eis." Et Cato dixit,

As Solomon says, "He who gathers riches takes no fruit from them." And Cato said,

Opes itaque temporales acquirere debeas cum tuo et alieno commodo, etnon cum incommodo alterius vel iactura. Nam ut lex dicit, "Naturale equumest neminem cum alterius iactura fieri locuplectiorem." Et Tullius DeOffitiis dixit, "Neque dolor, neque timor, nec mors, nec aliud quodextrinsecus homini accidere possit, tam est contra naturam, quam ex alienoincommodo suum augere commodum." Maxime de exiguitate mendici. Nam ut aitCassiodorus, "Ultra omnes crudelitates est divitem velle fieri de exiguitatemendici."

Therefore you ought to acquire temporal wealth with your own and another’s advantage, and not with the disadvantage or loss of another. For as the law says, “It is natural and equitable that no one become more wealthy with another’s loss.” And Tullius in De Offitiis said, “Neither pain, nor fear, nor death, nor anything else that can befall a man from without, is so against nature as to augment one’s own advantage from another’s disadvantage.” Most of all from the scantness of a beggar. For, as Cassiodorus says, “Beyond all cruelties is the desire to become rich from a beggar’s scantness.”

Et ita debet esse commodum naturale, et non contra naturam. Debet eciamesse cum modo; conponitur enim "commodum" ex "com" et "modo". Nam ut idemCassiodorus ait, "Si commodum mensuram equalitatis excesserit, vim suinominis non habebit. Omnia enim decet sub certa ratione moderati; nec possuntdici iusta que nimia sunt." Debet eciam commodum esse pulcrum.

And thus the commodity ought to be natural, and not against nature. It ought also to be with measure; for “commodity” is composed from “com” and “modo.” For, as the same Cassiodorus says, “If a commodity shall exceed the measure of equality, it will not have the force of its own name. For it is fitting that all things be moderated under a fixed rule; nor can those things which are excessive be called just.” The commodity ought also to be beautiful.

Unde Senecadixit, "Turpe lucrum, ut dispendium, fugato;" pecunias enim illas volumusquibus libra iustitie suffragatur. Ut Cassiodorus dixit, qui eciam ait,"Aurum siquidem per bella querere nefas est, per maria periculum, per falsitatesobprobrium." In sua natura honesta sunt lucra, per que nemo leditur, etbene acquiritur, quod a nullis adhuc dominis abrogatur. Illa enim veralucra iudicamus, que integritate suffragante percipimus.

Whence Seneca said, “Put to flight shameful lucre, as a loss”; for we desire those monies to which the balance of justice gives its suffrage. As Cassiodorus said, who also says, “To seek gold by wars is indeed nefarious, by the seas peril, by falsities opprobrium.” In their own nature, profits are honorable, through which no one is injured, and the acquisition is good—such as is abrogated by no authorities as yet. For those we judge to be true gains, which we receive with integrity giving its vote.

Acquiras ergo lucra cum honestate et socij utilitate. Nam ut eciam aliussapiens dixit, "Bona est societas quam commitatur utilitas." Vita ergoacquirere cum rapina vel alterius iactura si vis ut tua substantia dureatstabilisque permaneat. Nam ut ait Seneca in epistolis, "Nulli vero, eciamcui rapina feliciter cessit, gaudium rati duravit in posterum." Et eciamsecundum leges, "Turpia lucra ab heredibus sunt extorquenda." Taliter itaqueopes acquirere studeas, quod Deum in aliquo nullatenus offendas.

Therefore acquire profit with honesty and the associate’s utility. For, as another wise man also said, “Good is the society which is accompanied by utility.” Therefore avoid to acquire by rapine or by another’s loss, if you wish that your substance may endure and remain stable. For, as Seneca says in the Epistles, “Truly to no one— even to whom rapine has turned out happily— has the joy, ratified, lasted for the future.” And also according to the laws, “Shameful lucre is to be extorted from the heirs.” Thus, therefore, strive to acquire wealth in such a way that you by no means offend God in any respect.

[Caput II.]

[Chapter 2.]

De conscientia bona in opibus et inopibus rebus.

On a good conscience in wealth and in impoverished circumstances.

Conscientiam autem bonam in acquirendis opibus et in omnibus aliis rebushabere debes, ita quod nichil acquiras quod tuam conscientiam ledat, velmentem tuam in aliquo offendat. Nam ut ait Apostolus in epistola ad Corinthios,"Gloria nostra hec est, testimonium conscientie nostre." Et quidam philosophusdixit, "Conscientiam potius quam famam intende." Falli enim poteris fama,conscientia numquam." Et alius dixit, "Cicatrix conscientie pro vulnereest." Et Seneca epistolarum dixit,

You ought to have a good conscience in acquiring wealth and in all other matters, such that you acquire nothing that harms your conscience or in any way offends your mind. For as the Apostle says in the Epistle to the Corinthians, "This is our glory: the testimony of our conscience." And a certain philosopher said, "Aim at conscience rather than fame." For you can be deceived by fame, by conscience never. And another said, "A scar of conscience stands in place of a wound." And Seneca, in the Letters, said,

Conscientia enim lesa propter male acquisita vel alia turpia et pessimafacit hominem timidum. Unde Seneca De Formula Honeste Vite dixit,"Nichil hominem timidum facit irreprehensibilis vite conscientia." Et quidamalius sapiens dixit, "Qui innocentem dampnat sententia, semper est reus,cum cotidie se punit conscientia." Unde quidam sapiens dixit, "Tutissimares est nichil timere preter deum." Unde eciam apostolus dixit, "Perfectacaritas foras mittit timorem."

For a conscience wounded on account of ill‑gotten gains or other shameful and most wicked things makes a man timid. Whence Seneca in On the Formula of an Honest Life said, "Nothing makes a man timid: the conscience of an irreprehensible life"—that is, the conscience of an irreprehensible life makes one fear nothing. And a certain other wise man said, "He who condemns an innocent person by a sentence is always guilty, since every day his conscience punishes him." Whence a certain wise man said, "The safest thing is to fear nothing except God." Whence also the Apostle said, "Perfect charity casts out fear."

Et certe magnam habet lesa conscientia. Unde quidam philosophus dixit,"Gravis est pena animi, quam pro factis penitet." Et alius dixit, "Nullamaior nequitie pena est quam quod suis et sibi aliquis displicet." Et aliusdixit, "Nichil est miserius, quam ut pudet, quod feceris." "Nocent enimscelera et si non sint deprehensa," ut Seneca dixit. Quare Seneca eciamait, "Tacitum tormentum ignominie conscientia." Et Cassiodorus dixit, "Quidenim acquiri putatur, ubi bona conscientia perditur?"

And certainly a wounded conscience bears a great burden. Whence a certain philosopher said, "Grievous is the penalty of the mind, which repents for deeds." And another said, "There is no greater penalty of iniquity than that someone is displeasing to his own and to himself." And another said, "Nothing is more miserable than to be ashamed of what you have done." "For crimes do harm even if they are not apprehended," as Seneca said. Wherefore Seneca also said, "Conscience is the silent torment of ignominy." And Cassiodorus said, "For what indeed is thought to be acquired, where a good conscience is lost?"

Et certe mala conscientia semper homines torquet. Bona vero nunquamsine spe premij manet, eodem Cassiodoro testante qui ait, "Nolite sinepremio credere que videntur ad bonam conscientiam pertinere."

And surely a bad conscience always torments men. But a good [one] never remains without hope of reward, the same Cassiodorus bearing witness, who says, "Do not believe to be without reward the things which seem to pertain to a good conscience."

[Caput III.]

[Chapter 3.]

De bona fama.

On good fame.

Famam vero bonam in amandis bonis et in aliis rebus omnibus servaredebes si potes, et eam omnibus opibus preferre. Est autem fama illese dignitatisstatus legibus ac moribus conprobatus in nullo diminuitur. Non ergo diminuidebet fama propter lucrum vel aliam rem.

Good fame, indeed, in the goods to be loved and in all other matters you ought to preserve if you can, and to prefer it to all resources. Now fame is an uninjured status of dignity, approved by laws and mores; in no way is it diminished. Therefore fame ought not to be diminished on account of lucre or any other matter.

Nam scriptum est, "Lucrum cummala fama dampnum est appellandum." Quare Cassiodorus dixit, "Affectansfame commoda pecunie negligit augmenta." Et Salomon ait, "Melius est nomenbonus quam divitie multe." Et Seneca dixit, "Bona opinio hominum tutiorest pecunia." Et iterum, "Bona fama in tenebris bonum splendorem facit."Et iterum, "Cui omnes benedicunt, possidet populi bona." Et Cassiodorusdixit, "Est enim ingenium animi signum fame diligere commode." Et iterum,"Habunde cognoscitur quisquis fama teste laudatur." Et Salomon rursus dixit,"Melius est nomen bonum quam unguenta pretiosa." Et Apostolus ad Philippensesdixit, "Modestia vestra nota sit omnibus hominibus." Et postea subiunxit,"Quecumque bone fame sunt, hec cogitate." Et eciam in epistola ad Thimotheumdixit de episcopo, "Oportet autem illum et testimonium habere bonum etab hiis qui foris sunt." Et eciam Ihesus filius Sirac dixit, "Lux occulorumletificant animam; et fama bona inpinguat ossa." Et alibi, "Curam habede bono nomine; hoc enim magis permanebit quam mille thesauri magni etpreciosi." Et Salomon ait, "Super argentum et aurum, gratia bona."

For it is written, "Profit with bad fame is to be called a loss." Wherefore Cassiodorus said, "Aiming at the advantages of fame, one neglects the increases of money." And Solomon says, "A good name is better than many riches." And Seneca said, "The good opinion of men is safer than money." And again, "Good fame in the darkness makes a good splendor." And again, "He whom all bless possesses the goods of the people." And Cassiodorus said, "For it is a mark of the character of the mind to love the benefits of fame." And again, "Abundantly is known whoever is praised, with fame as witness." And Solomon again said, "A good name is better than precious unguents." And the Apostle to the Philippians said, "Let your modesty be known to all men." And afterward he subjoined, "Whatever things are of good fame, think on these." And also in the epistle to Timothy he said about the bishop, "Moreover it is necessary that he have good testimony even from those who are outside." And also Jesus son of Sirach said, "The light of the eyes gladdens the soul; and good fame makes the bones fat." And elsewhere, "Have care for a good name; for this will endure more than a thousand treasures great and precious." And Solomon says, "Above silver and gold, good favor."

Et si vis servare bonam famam, fuge voluptates et libidines. Unde Catodixit,

And if you wish to preserve good fame, flee pleasures and lusts. Whence Cato said,

Et si vis habere laudem famamque bonam, fugito lasciviam. Nam dixitquidam philosophus, "Lasciviam et laudem nulla concordia iungit." Famamintelligas bonam et frequentem que inducit gloriam. Gloria enim est frequensfama de aliquo cum laude, de qua dici consuevit, "Vita sine gloria mortisest socia." Quam gloriam adipiscuntur qui talia conantur facere,

And if you wish to have praise and good fame, shun wantonness. For a certain philosopher said, "No concord joins wantonness and praise." By fame understand a good and frequent one which induces glory. For glory is frequent fame about someone together with praise, about which it is wont to be said, "Life without glory is the companion of death." Which glory is acquired by those who strive to do such things,

Et ideo propter invidiam super bonos falsam famam quandoque inducunt.Unde quidam sapiens dixit, "Fieri non potest ut absque morsu emulorum vitehuius curricula quis pertranseat." Malorum enim solatium est bonos carpere,dum peccantium multitudine putant culpam minui peccatorum. Unde quidamcum in interrogaretur quomodo faceret ut invidos non haberet, respondet,"Si nichil," inquid, "ex magnis rebus habueris, aut nichil feliciter gesseris."Nam sola miseria caret invidia, et intelligas gloriam vel famam veram,non vanam, que circa vanitates modum excedit. De qua dici consuevit,

And therefore on account of envy they sometimes inflict a false report upon the good.Whence a certain wise man said, "It cannot be that anyone should pass through the curricula of this life without the bite of rivals." For it is the solace of the wicked to carp at the good,while by the multitude of sinners they think the blame of sins is lessened. Whence, when a certain man was asked how he would act so as not to have the envious, he replies, "If nothing," he said, "of great matters you should possess, or if you should have managed nothing successfully." For only misery is without envy; and understand glory or true fame, not the vain sort, which in matters of vanities exceeds the due measure. About which it is wont to be said,

[Caput IV.]

[Chapter 4.]

De operibus et labore manuum et negotiatione.

On works and on the labor of the hands and on commerce.

Manibus enim operari debes. Nam dixit Apostolus in epistola ad Ephesios,"Qui furabatur, iam non furetur: magis autem laboret, operando manibussuis, quod bonum est, ut habeat unde tribuat necessitatem pacientibus."Et eciam in epistola prima ad Thimotheum dixit, "Nam corporalis exercitatio,non [sic] ad modicum utilis est." Et in epistola secunda ad Thesalonicensesdixit,

For you ought to work with your hands. For the Apostle said in the epistle to the Ephesians, "He who used to steal, let him steal no longer; rather let him labor, working with his own hands what is good, so that he may have something from which to give to those suffering necessity." And also in the first epistle to Timothy he said, "For corporal exercise is not [sic] useful to a small degree." And in the second epistle to the Thessalonians he said,

Potes eciam acquirere bonas opes et licitas negotiationes transferendores de locis in quibus habundant ad loca in quibus deficiunt, maxime admagnas civitates. Quamvis [sic] nam dixit quidam philosophus, "Fer messestuas ad magnas civitates quamvis vilius ibi vendere putes." In magnis enimlocis et divitibus melius est negotiari et uti atque morari quam in locisparvis atque pauperibus. Unde quidam philosophus dixit, "Ne moreris incivitate regis, dispensa cuius maior fuerit et redditus." Potes eciam acquirerebonas opes per acquisitiones et possessiones omnes pecudum et bestiarummaxime iuvenum et crescentium, et maxime in locis in pace constitutis.In rebus enim decrescentibus non est tam magnum lucrum.

You can also acquire good wealth and licit negotiations (trades) by transferring goods from places in which they abound to places in which they are lacking, especially to great cities. Quamvis [sic] for a certain philosopher said, "Carry your harvests to great cities, even if you think you will sell more cheaply there." For in great and wealthy places it is better to trade and to use and to stay than in small and poor places. Whence a certain philosopher said, "Do not linger in the city of a king, whose expenditure has been greater than its revenues." You can also acquire good wealth through acquisitions and possessions of all flocks and beasts, especially of the young and growing, and most of all in places established in peace. For in things that are decreasing there is not so great lucre.

Inde quidam philosophusdixit, "Noli associari rei deficienti, et ne postponas te associari recrescenti."

Hence a certain philosopher said, "Do not associate yourself with a failing affair, and do not postpone associating yourself with a re-crescent one."

[Caput V.]

[Chapter 5.]

De vitandis otio et sompno pigritia.

On avoiding idleness, sleep, and sloth.

Otium omnino fugere debes. "Multam enim malitiam docuit occiositas,"ut dixit sapiens. Quare eciam ait, "Qui operatur terram suam saturabiturpanibus; qui autem sectabitur otium replebitur egestate." Per otia namquereplentur homines egestate, ut dictum est, et efficiuntur desides et pigriet luxuriosi et torpent homines, et ad omnia fere mala vitia dissoluuntur.Nam desides facti per otia non inveniunt tempus congruum ad laborandum.Frigore enim torpent, calore ad otia dissoluuntur.

You must altogether shun leisure. “For idleness has taught much malice,” as the Wise man said. Wherefore he also says, “He who works his land will be sated with breads; but he who follows leisure will be filled with destitution.” For by leisures men are filled with destitution, as has been said, and they are made idle and slothful and luxurious, and men grow torpid, and they are dissolved into almost all evil vices. For, made slothful through leisures, they do not find a time suitable for laboring. For by cold they grow numb; by heat they are dissolved into leisures.

Quare dici consuevit,

Wherefore it is wont to be said,

Et sompno fugato corpus excedendum est, et ita afficiendum, ut obedireconsilio rationeque possit in exercendis negotiis et in labore tollerando.Ut Tullius dixit, "Durius enim tractandum est corpus, ne animo male pareat."Ut Seneca dixit, "Contemptus enim corporis sui certa libertas est." Et:"Magna pars libertatis est venter bene commoratus." "Nemo enim liber estqui corpori servit." Ut idem dixit, "Honestum vile est cui corpus nimiscarum est." "Corpus hoc animi pondus est ac pena."

And, sleep having been put to flight, the body must be gotten up, and so conditioned that it can obey counsel and reason in the exercising of affairs and in tolerating labor. As Tullius said, "For the body must be handled more harshly, lest it obey the mind badly." As Seneca said, "For contempt of one’s own body is a sure liberty." And: "A great part of liberty is a well-governed belly." "For no one is free who serves the body." As the same man said, "The honorable is cheap to him to whom the body is too dear." "This body is the weight and penalty of the soul."

[Caput VI.]

[Chapter 6.]

De luxuria et luxurioso.

On luxury and the luxurious man.

De luxurioso facto per otia, per Ovidium dictum est,

On the luxurious man made through idleness, it has been said by Ovid,

Quare otium semper fugiendum est, nisi forte otium appelles quando legis,aliter enim morti otium conparatur. Ut Seneca in epistolis dixit, "Otiumsine litteris mors est et hominis vivi sepultura."

Wherefore leisure must always be fled, unless perhaps you call it leisure when you read,otherwise indeed leisure is compared to death. As Seneca said in the Epistles, "Leisurewithout letters is death and the burial of a living man."

[Caput VII.]

[Chapter 7.]

De pigritia.

On sloth.

Ita otia ergo fugias, ne piger efficiaris. Dixit Salomon, "Cogitationesrobusti semper in habundantia, omnis autem piger semper est in egestate."Et alibi, "Propter frigus piger arare noluit, mendicabit igitur egestate,et non dabitur ei." Et alibi, "Vult et non vult piger; anima autem operantiumimpinguabitur." Et alibi,

Thus, therefore, flee idlenesses, lest you be rendered slothful. Solomon said, "The cogitations of the robust man are always in abundance, but every sluggard is always in want."And elsewhere, "On account of the cold the sluggard was unwilling to plow; therefore he will beg in destitution,and it will not be given to him." And elsewhere, "The sluggard wills and wills not; but the soul of those who work will be fattened." And elsewhere,

Et licet piger per inherciam longam vitam duxerit, non tamen diciturvixisse. Unde Seneca in epistolis dixit, "Quid illum octuaginta anni iuvantper inhertiam exacti? Non vixit iste, sed in vita moratus est, nec seromortuus est, sed diu.

And although the sluggard, through inertia, has led a long life, nevertheless he is not said to have lived. Whence Seneca in the epistles said, "What do eighty years, spent through inertia, profit him? He has not lived, but has tarried in life, nor did he die late, but long.

Nisi forte sic vixisse eum dixeris, quomodo dicunturarbores vivere." Et alibi idem dixit, "Audaces fortuna iuvat, piger sibiipsi obstat."

Unless perhaps you would say that he lived thus, as trees are said to live." And elsewhere the same man said, "Fortune favors the audacious; the sluggard is an obstacle to himself."

Et licet dixerim otia penitus esse fugienda et tollenda, non tamen semperdebes esse in actu. Nam dixit Seneca De Formula Honeste Vite,

And although I have said that idleness is altogether to be shunned and abolished, nevertheless you ought not always to be in action. For Seneca said in De Formula Honeste Vite,

Opes bonas et divitias iustas si potes tantas honeste acquiras, ut exhis liberaliter vivendo dives reputeris. Nam ut ait Tullius, "Is divesest cui tanta est pars ut ad liberaliter vivendum ei sufficiat." Et ideodixi "honeste," quia non esset utile inhonestas divitias acquirere. Namut ait Tullius, "Quicquid honestum esset id utile esse, nec utile essequicquam quod non sit honestum, et nequid quod crudele sit id utile est."

Good resources and just riches, if you can, acquire so great, honorably, that from these, by living liberally, you may be reckoned rich. For, as Tullius says, "He is rich to whom there is such a portion as suffices for living liberally." And therefore I said "honorably," because it would not be useful to acquire dishonorable riches. For, as Tullius says, "Whatever is honorable is useful, nor is anything useful which is not honorable, and nothing that is cruel is useful."

[Caput VIII.]

[Chapter 8.]

De opibus utendis et eciam contempnendis.

On wealth to be used and even to be contemned.

Divitiis autem acquisitis sapienter eis utaris, fugiendo avaritiam,et tibi aliisque bene faciendo. Unde Cato dixit,

But when riches have been acquired, use them wisely, by fleeing avarice, and by doing good to yourself and to others. Hence Cato said,

Si autem tantas possessiones acquirere non potueris, ut ad liberalitervivendum tibi sufficiant, secundum naturam vixeris, nunquam pauper eris.Si ad opinionem nunquam dives erit, dives erit. Dixit enim quidam philosophus,

But if you are not able to acquire such great possessions as would suffice for you to live liberally, if you live according to nature, you will never be poor. If, according to opinion, he will never be rich, he will be rich. For a certain philosopher said,

Si enim te divitem facere vis, non pecunie est addendum, sed cupiditatidetrahendum. Unde Martialis Cocus dixit cuidam suo amico qui vocabaturRupilius,

For if you wish to make yourself rich, it is not money that is to be added, but cupidity that is to be subtracted. Whence Martial the Cook said to a certain friend of his who was called Rupilius,

Sic ergo animum tuum conprimas ac refrenes, ut tuo statu bonisque aDeo tibi prestitis contemptus permaneas. Alioquin si status tuus tibi displicuerit,semper maiora affectando semper in malo statu eris. Status enim hominissecundum animum iudicatur.

Thus, therefore, compress and restrain your mind, so that with your status and the goods bestowed to you by God you may remain content. Otherwise, if your status displeases you, by always aspiring to greater things you will always be in a bad status. For the status of a human is judged according to the mind.

Unde Seneca in epistolis, "Quid enim refert,qualis status tuus sit, si tibi videtur malus?" Miser namque est qui semiserum putat, nec est beatus qui se non putat. Ut Socrates ait, "Si ergores tua tibi non sufficit, tu parcendo fac, ut rei tue sufficias parcitas."Enim necessitatum est remedium et medicina dampnorum. Nam qui parte suadispendit, diu durant ei possessa.

Whence Seneca in the Epistles, "For what does it matter what your condition is, if it seems bad to you?" For miserable is he who thinks himself miserable, nor is he blessed who does not think himself so. As Socrates says, "If therefore your property does not suffice for you, by parsimony make it so that you suffice for your property." For parsimony is the remedy of necessities and the medicine of losses. For he who dispenses his portion, his possessions endure long for him.

Ut quidam philosophus dixit, "Et patientiaanimi ocultas habet divitias." Nam magne sunt divitie non capere divitias,unde eciam Cato,

As a certain philosopher said, "And the patience of the mind has hidden riches." For great are the riches not to take riches, whence also Cato,

Cupiditas ergo divitiarum penitus repellitur. Quare Tullius eciam dixit,"Non est autem consentaneum qui metu non frangitur, eum frangi a cupiditate,nec qui invictum se a labore prestiterit vinci a voluntate." Quamobremet hec videnda et pecunie fugienda est cupiditas. Nichil enim tam angustianimi tamque parvi est quam amare divitias; nichil honestius magnificentiusquequam pecuniam contempnere.

Therefore the cupidity of riches is utterly repelled. Wherefore Tullius also said, "It is not, moreover, consentaneous that he who is not broken by fear should be broken by cupidity, nor that he who has shown himself unconquered by labor should be conquered by will." For which reason both this must be considered and the cupidity of money must be fled. For nothing is so a narrowness of spirit and so petty as to love riches; nothing more honest and more magnificent than to contemn money.

Si habes ad benefitientiam libertatemque ferre,magnus est ille iudicandus qui cor suum taliter cohercet, ut in divitiisnon ex audatia pauper sit. Et eciam secundum Senecam in epistolis,

If you have to bear toward beneficence and liberty, great is he to be judged who so constrains his heart that in riches he is not poor out of audacity. And also according to Seneca in the Epistles,

Si ergo habes paupertatem, pacienter tollera; si divitias, illas tibisubice. Unde quidam sapiens dixit, "Et mihi res, et non me rebus subicereconor." Sic ergo animum tuum et cor tuum et mentem tuam vincas, ut licetpecunia quandoque careas, non tamen pecunia et divitie resurant. Dixitenim Tullius De Officiis, "Malo virum qui pecunia egeat, quam pecuniamque viro." Nam ut dixit quidam philosophus, "Pecunia si uti scias, ancillaest; si nescis, domina." Unde Oratius dixit,

If therefore you have poverty, bear it patiently; if riches, subject them to yourself. Whence a certain wise man said, "I strive to subject things to myself, and not myself to things." Thus therefore conquer your spirit and your heart and your mind, so that although you may at times lack money, nevertheless let not money and riches gain the upper hand. For Tullius said in On Duties, "I prefer a man who is in need of money to money that is in need of a man." For, as a certain philosopher said, "Money, if you know how to use it, is a handmaid; if you do not, a mistress." Whence Horace said,

Sic eciam eloquentia in sapiente homine valde bona est, in insipientevero pessima. Unde sapiens dixit, "Eloquentia sine sapientia gladius estin mane furiosi." Et virtus in sapiente bona est, in insipiente vero pessima.Unde sapiens dixit, "Virtus sine sapientia temeritas imputanda." QuareMartialis dixit,

Thus also eloquence in a sapient man is very good, but in an insipient truly very bad. Whence a wise man said, "Eloquence without wisdom is a sword in the hand of a madman." And virtue in a sapient man is good, in an insipient, however, very bad. Whence a wise man said, "Virtue without wisdom is to be accounted temerity." Wherefore Martial said,

Et hoc ideo quia abusus vel superfluus usus ex libidine procedit vellibidinem inducit, que omnino interdicitur. Nam libido est inproba voluntasutendi creatura propter se. Usus certe omnium rerum hominibus est a Deoconcessus. Sed abusus vel usus superfluus penitus est interdictus, ut optimenotavit beatus Augustinus in sermone suo qui legitur in sexta feria postPentecostem, qui sic incipit, "Non solum in novo," etc.

And this for the reason that abuse or superfluous use proceeds from lust or induces lust, which is altogether interdicted. For libido is a wicked will of using the creature for its own sake. The use, assuredly, of all things has been conceded to men by God. But abuse or superfluous use has been utterly interdicted, as Blessed Augustine has most excellently noted in his sermon which is read on the Friday after Pentecost, which thus begins, "Non solum in novo," etc.

Pecunia ergo utipoteris, sed si illam habes, ne vilis sis; habeas eam vilem. Nam dixitquidam philosophus, "Si pecuniam habueris, necesse est ut te ipsum velpecuniam vilem habeas." Et impera tibi. Nam scriptum est, "Imperare sibimaximum est imperium."

Therefore use money as you are able, but if you have it, do not be vile; hold it vile. For a certain philosopher said, "If you have money, it is necessary that you hold either yourself or the money vile." And command yourself. For it is written, "To command oneself is the greatest empire."

Et cor tuum et animam tuam menteque tua taliter possideas, ut licetdifficilimum opus sit se vincere, tibi tamen imperando te taliter vincas,ut te ipso contentus sis, et secundum naturam vivas divitemque te faciaspaupertati assensum praestando et naturaliter vivendo, pecuniam eciam contempnendo,turpiaque lucra vilipendendo, que non solum sunt contempnenda, sed eciamsecundum leges ab heredibus sunt extorquenda; inique eciam acquisita restituendo,cum distinctione tamen, non quedam inique sunt acquisita et non iniqueretenta, ut lucra meretricis; quedam vero inique retenta sunt et non iniqueacquisita, ut superhabundantia prebende; quedam autem inique sunt acquisitaet inique retenta, ut usura et rapina, et ideo non sunt tenenda, sed restituenda,ut iura proclamant.

And may you possess your heart and your soul and your mind in such a way that, although it is a most difficult work to conquer oneself, yet by commanding yourself you may so conquer yourself that you are content with yourself, and that you live according to nature and make yourself rich by granting assent to poverty and by living naturally, also contemning money, and vilipending foul lucre, which are not only to be contemned, but also, according to the laws, to be extorted from heirs; also restoring things unjustly acquired, yet with a distinction, however: some things are unjustly acquired and not unjustly retained, as the gains of a prostitute; some indeed are unjustly retained and not unjustly acquired, as the superabundance of a prebend; but some are unjustly acquired and unjustly retained, as usury and rapine, and therefore they are not to be held, but to be restored, as the laws proclaim.

[Caput IX.]

[Chapter 9.]

De guerra vitanda.

On war to be avoided.

Quilibet certe servando predicta se divitem facere poterit, nisi fortein guerra sit constitutus. Quantumcumque sit dives, oportet illum, si inguerra diu perseveraverit, aut divitias aut guerram perdere aut forte utrumque.Quare quidam philosophus dixit, "Nemo in guera constitutus satis divesesse potest." Si enim pauper est, guerram nullo modo sustinere potest;si autem in divitiis multum habundat, in sumptibus multo magis habundabit.Nulle enim sunt opes, ut mihi videtur, que sumptibus guerre sint suffitientes.Nam sicut omnes, qui peccant, quanto maiores sunt, famosius crimen habent,secundum Martialem qui ait:

Anyone certainly, by observing the aforesaid, will be able to make himself rich, unless perhaps he is placed in war. However rich he may be, it is necessary that, if he perseveres long in war, he lose either his riches or the war, or perhaps both. Wherefore a certain philosopher said, "No one placed in war can be rich enough." For if he is poor, he can in no way sustain the war; but if he abounds greatly in riches, he will abound much more in expenses. For there are, as it seems to me, no resources that are sufficient for the expenses of war. For just as all who sin, the greater they are, have a more notorious crime, according to Martial, who says:

Et si forte aliqua ex causa alicui invitus offenderis qui ait, "Utendumest eciam vitaris," qui ait,

And if by chance for some cause you have unwillingly offended someone, as he says, "One must make use even of things to be avoided," as he says,

Et si guerram vitare desideras, vita et fuge lites et contentiones proutcommode potes. Nam contendere cum potentiori periculosum est, cum paridubium, cum minori verecundum. Et statuas eciam vitare belligeros et omnesalios quos tibi dixi vitandos supra, in titulo De Amicitia Malorum HominumVitanda, ut ibi nota per epistolam Apostoli secundam ad Thimotheumcapitulo.

And if you desire to avoid war, avoid and flee quarrels and contentions as conveniently as you can. For to contend with one more powerful is dangerous, with an equal doubtful, with one lesser shameful. And resolve also to avoid the warlike and all the others whom I told you above are to be avoided, in the title On the Friendship of Evil Men to be Avoided, as is noted there through the Apostle’s Second Epistle to Timothy, in the chapter.

Hoc autem et in superioribus capitulis. Et si ad alios malosvitare debes, te ipsum coherces primum et cor tuum conprime et linguamtuam taliter conpesce, ut tuas turpes cogitationes turpiaque dicta et factain te prius corrigas et fugias, secundum Martialem qui dixit cuidam suoamico qui vocatur Probeus,

But this also in the preceding chapters. And if you must avoid other wicked men, first coerce yourself and compress your heart and so repress your tongue, that you may first correct and flee your base thoughts and base words and deeds in yourself, according to Martial, who said to a certain friend of his who is called Probeus,

Nam ibi semper est victoria ubi est concordia. Et Salomon in Proverbiisdixit, "Qui ineunt pacis consilia, sequitur eos gaudium." Et Seneca dixitin epistolis, "Concordia prave res crescunt, discordia maxime dilabuntur."Et eciam principio debes obstare et cuilibet malo, ut legi in Ovidio DeRemedio Amoris qui ait,

For there is always victory where there is concord. And Solomon said in Proverbs, "Those who embark upon counsels of peace, joy follows them." And Seneca said in the Epistles, "By concord small things grow; by discord the greatest fall to pieces." And also at the beginning you ought to oppose every evil, as I read in Ovid, On the Remedy of Love, who says,

[Caput X.]

[Chapter 10.]

De necessitate et indigentia.

On necessity and indigence.

Bellum enim et guerra perducunt homines ad necessitatem, et sic ad mendatiaet ad omnia mala, quare iura et proverbium clamant: "Necesitas non habetlegem." Et Seneca dixit, "Necesitas egentem mendacem facit." Et iterum,"Necesitas ab homine, que vult, impetrat." Et iterum, "Omnia experiri necessitassubigit." Et Cassiodorus dixit, "Necessitas moderata non diligit." Et aliusdixit, "Magna necessitas cogitur eciam honestus homo latrinam adire." Quareait, "Est una de adversitatibus huius seculi gravioribus libero homini,necessitate cogitur, ut si subveniat, requirere inimicum." Et hoc ideoquia ut ait Cassiodorus, "Graviores insidias antiqui adversarii tunc subimusquando eius bona suscipimus." Fugias ergo guerram et omnia que indigentiamet necessitatem inducunt. Ait enim Cassiodorus, "Indigentiam iuste fugimusque suadet excessus." Et iterum, "Dum mater criminum necessitas tollitur,peccandi ambitus aufertur."

For war and guerra lead men to necessity, and thus to mendacity and to all evils, wherefore the laws and the proverb cry out: "Necessity has no law." And Seneca said, "Necessity makes the needy man a liar." And again, "Necessity obtains from a man what it wants." And again, "Necessity compels one to try all things." And Cassiodorus said, "Necessity does not love moderation." And another said, "By great necessity even an honest man is driven to go to the latrine." Wherefore it is said, "It is one of the graver adversities of this age for a free man, that, compelled by necessity, if he needs relief, he must seek the enemy." And this for this reason: because, as Cassiodorus says, "We undergo the graver snares of the ancient adversary when we receive his goods." Therefore flee guerra and all things that introduce indigence and necessity. For Cassiodorus says, "We rightly flee indigence, which excess urges on." And again, "When necessity, the mother of crimes, is taken away, the scope for sinning is removed."

Nam per necessitatem pervenitur ad mendicitatem:

For through necessity one comes to mendicancy:

Pax enim semper est affectanda que nullas insidias habeat. Unde idemTullius dixit, "Mea quidem sententia paci, que nichil sit habitura insidiarum,semper est consulendum." Et alibi, "Intelligi potest, nullum bellum esseiustum, nisi quod aut rebus petitis geratur, aut denuntiatum sit ante etindictum." Et alibi idem dixit, "Cum tempus necessitasque postulat, decertandummanu est, et mors servituti turpitudinique anteponenda est." Inde eciamSeneca dixit, "Occidi pulcrum est, si igminiose servis."

For peace, in fact, is always to be sought, one that has no snares. Whence the same Tullius said, "In my own opinion, there must always be consulting for a peace which will have nothing of plots." And elsewhere, "It can be understood that no war is just, unless either it is waged for things demanded, or it has been denounced beforehand and declared." And elsewhere the same said, "When time and necessity demand, one must contend by hand, and death is to be preferred to servitude and to turpitude." Thence also Seneca said, "To be slain is fair, if you serve ignominiously."

[Caput XI.]

[Chapter 11.]

De preparatione et munitione facienda.

On preparation and fortification to be made.

Et nota quod "longa preparatio belli celerem victoriam facit," ut idemTullius dixit. Et eciam Cassiodorus ait,

And note that "a long preparation for war makes a swift victory," as the same Tullius said. And also Cassiodorus says,

Et non solum in bello, sed eciam in omibus aliis rebus diligens preparatioadhibenda est. Unde idem Tullius dixit,

And not only in war, but also in all other affairs, a diligent preparation must be applied. Whence that same Tullius said,

[Caput XII.]

[Chapter 12.]

De guerra et defensione facienda.

On war and defense to be made.

Nam dicit lex, "Adversus periculum natura vel ratio permittit se defendere."In tantum enim defensio permittitur, ut eciam ante tempus violento occurepermittatur. Unde alibi lex dicit, "Melius est in tempore occurrere quampost exitum vendicare." Et alibi eciam lex et decretales dicunt, "Vim virepellere omnes leges, omnia iura permittunt." Et in tantum tibi vim virepellere licet quod si aliter periculum vitare non poteris, hominem occidisti,per leges et iura nullo modo puniaris. Nam si et arietes vel boves interse commisissent et aggressor mortuus fuerit, altero se defendente, sinecompositione iacere debet.

For the law says, "Against danger nature or reason permits one to defend oneself." For defense is permitted to such an extent that even to anticipate with force before the time is permitted. Whence elsewhere the law says, "It is better to meet in time than to vindicate after the outcome." And elsewhere also the law and the Decretals say, "All laws, all rights permit force to be repelled by force." And it is permitted to you to repel force by force to such an extent that, if you cannot otherwise avoid the danger, and you have killed a man, you are in no way to be punished by the laws and rights. For if even rams or oxen have engaged with one another, and the aggressor has died while the other was defending itself, it ought to lie without composition.

Inde eciam alibi lex dicit, "Quod quis ob tutelamsui corporis facit, id recte fecisse videtur."

Thence also elsewhere the law says, "What someone does on account of the protection of his own body, that is deemed to have been done rightly."

In defensione ergo facienda caute te custodias. Non enim bene pugnatqui voluntate superandi alium se denudat. Scriptum est enim, "Ita aliumvulneres ne tu pateas ad plagam.

Therefore, in defense to be made, guard yourself cautiously. For he does not fight well who, by the will of overcoming another, denudes himself. For it is written, "So wound another that you do not lie open to a blow.

Et si extendas brachium, videas ne tibilatus denudetur." Nam omnes simul pereunt quasi perite et graviter pugnati.Et nota quod qui adverso nititur loco duplex sumit certamen, et cum hosteet cum loco, ut quidam sapiens dixit, "Resistere ergo violentie et iniurietaliter tibi permittitur, ut a quibusdam dicatur vitium et culpa non resistereiniurie, si fieri potest." Unde Tullius dixit, "Tam est in culpa qui nonresistit iniurie, si potest, quam si parentes aut amicos aut patriam relinquat."

And if you extend your arm, see that your side not be laid bare." For all at once perish, as though they had fought skillfully and gravely. And note that he who strives in an adverse place takes up a double contest, both with the enemy and with the place, as a certain wise man said, "To resist violence and injury is therefore permitted to you in such a manner, that by some it is said to be a vice and a fault not to resist injury, if it can be done." Whence Tullius said, "So much in fault is he who does not resist injury, if he can, as if he were to abandon his parents or friends or fatherland."

Tutelam tamen tui corporis facere debes incontinenti et cum moderamineinculpate tutele; ut si telo quis te percutere vult, tu ante percussionemillum telo percuttere poteris ad tutelam tantum, et non ad vindictam.

Nevertheless you ought to make the protection of your body immediately and with the moderation of blameless tutelage; so that, if someone wishes to strike you with a weapon, you, before the blow, may be able to strike him with a weapon for protection only, and not for vengeance.

Similiter bella suscipienda sunt, et manu decertandum est pro fide catholica.Nam sicut fides nostrum scutum esse debet, sub quo clauduntur omnes virtutes,et cuius scuti amminiculo pugnare debemus. De qua eciam dixit Dominus inepistola ad Ephesios, circa finem: "Sumentes scutum fidei, in quo possitisomnia tela nequissimi extinguere."

Similarly wars are to be undertaken, and it must be fought out by hand for the catholic faith. For just as faith ought to be our shield, under which all virtues are enclosed, and by the adminicle of which shield we ought to fight. Concerning which also the Lord said in the Epistle to the Ephesians, near the end: "Taking up the shield of faith, with which you may be able to extinguish all the missiles of the most wicked one."

Et de qua eciam dictum est,

And about which it has also been said,

Sic eciam pro iustitia usque ad mortem decertandum est, Ihesu Siractestante qui ait, "Pro iustitia agonizare pro anima tua, et usque ad mortemcerta pro iustitia, et Deus expugnabit pro te inimicos tuos."

Thus also for justice it must be fought out even unto death, Jesus son of Sirach bearing witness, who says, "Strive for justice for your soul, and contend even unto death for justice, and God will drive out your enemies for you."

[Caput XIII.]

[Chapter 13.]

De morte non metuenda sed contempnenda.

On death not to be feared but to be contemned.

Nec est in talibus mors metuenda. Nam ut idem ait, "Melior est morsquam amara vita, et requies eterna quam langor perseverans." Non enim viverebonum est, sed bene vivere. Unde totius vite remedium est mortem contempnere.Nichil triste est cum huius metum effugimus.

Nor in such matters is death to be feared. For, as the same man says, "Death is better than a bitter life, and eternal rest than a persevering languor." For it is not living that is the good, but living well. Whence the remedy of the whole life is to contemn death. Nothing is sad, when we have fled the fear of this.

Unde Cato dixit,

Whence Cato said,

[Caput XIV.]

[Chapter 14.]

In quot et in quibus casibus bella suscipienda sunt et manu decertandumest.

In how many and in which cases wars are to be undertaken, and must be decided by force of arms.

Ex predictis itaque colliguntur octo casus pro quibus bella suscipiendasunt et manu decertandum est, videlicet, pro fide servanda, pro iustitiamanumittenda, pro necessitatis causa, pro pace habenda, pro libertate conservanda,pro turpitudine vitanda, pro repellenda violentia, et pro tutela sui corporisfacienda. Aliter autem non est decertandum manu maximo a litterato viro.Nam ut Seneca in epistolis dixit, "Stulta est et minime conveniens litteratoviro occupatio exercendi lacertos et dilatandi virtutem." Litteratura enimquelibet meliorare debet, quia ut ait Cassiodorus, "Non aliqua in mundopotest esse fortuna, quam litterarum non augeat gloriosa notitia."

From the aforesaid, therefore, eight cases are gathered, for which wars are to be undertaken and it is to be contended by hand, namely: for the faith to be kept; for justice to be maintained; for a cause of necessity; for peace to be had; for liberty to be preserved; for turpitude to be avoided; for violence to be repelled; and for the safeguarding of one’s own body to be effected. Otherwise, however, there is not to be fighting by hand, especially by a lettered man. For, as Seneca said in the Letters, “Foolish and least fitting for a lettered man is the occupation of exercising the upper arms and dilating strength.” For literature of whatever kind ought to make one better; because, as Cassiodorus says, “There can be no fortune in the world which the glorious knowledge of letters does not augment.”

Vita tamen litterati viri pocius constare debet in cogitatione utiliquam in occupatione vires corporis exercendi, Seneca testante qui ait,"Docto homini derudito vivere est cogitare." Et nota "litteras insipientianimo tamquam baculum infirmo corpori repertas esse," ut quidam sapiensdixit. Et hec omnia predicta sunt facienda cum modo. Ait enim Cassiodorus,"Modus ubique laudandus est." Et non sunt facienda cum excessu.

Nevertheless, the life of a lettered man ought rather to consist in useful cogitation than in the occupation of exercising the powers of the body, with Seneca bearing witness, who says, "For a learned man, to live is to think." And note "that letters were discovered for a foolish mind just as a staff for an infirm body," as a certain wise man said. And all these aforesaid things are to be done with measure. For Cassiodorus says, "Measure is everywhere to be praised." And they are not to be done with excess.

"Quid enimdiscrepat a peccante qui se per excessum nititur vindicare?" ut idem Cassiodorusait. Nec eciam sunt facienda cum scelere. Ait enim Seneca, "Nunquam scelusscelere vindicandum est." Nec eciam sunt facienda ad vindictam.

"For how does he who strives to vindicate himself by excess differ from a sinner?" as the same Cassiodorus says. Nor are they to be done with crime. For Seneca says, "A crime must never be vindicated by a crime." Nor are they to be done for vengeance.

[Caput XV.]

[Chapter 15.]

De vindicta facienda vel obmittenda vel temperanda, et de officioiudicis vel cuiuslibet circa vindictam.

On vengeance to be carried out or omitted or tempered, and on the office of the judge or of anyone concerning vengeance.

Vindicta enim ad solum Deum pertinet, vel ad iudicem habentem iurisdictionem.Unde Dominus in evangelio dixit, "Mihi vindictam et ego retribuam." Deiudice vero habente iurisdictionem, per Apostolum dicitur, "Iudex non sinecausa gladium portat. Iudex debet esse malefitiorum in ira." Et eciam dicitur"estote subditi omni humane creature propter Deum, sive regi tamquam excelenti,sive ducibus tamquam ab eo missis ad vindictam malefactorum, ad laudemvero bonorum." Nec debet iudex habens iurisdictionem dubitare facere vindictam,quia non faciendo vindictam eamque omittendo vehementer peccat. Nam utquidam philosophus dixit, iudex, "qui dubitat ulcisci, multos improbosfacit." Et alibi, iudex, "qui non corripit peccantem, peccare imperat."Nam et alius dixit, "Criminis indulti secura audatia crescit."

For vengeance pertains to God alone, or to the judge who has jurisdiction. Wherefore the Lord in the gospel said, "Vengeance is mine and I will repay." But concerning the judge having jurisdiction, through the Apostle it is said, "The judge does not bear the sword without cause. The judge ought to be in wrath against evildoers." And it is also said, "Be subject to every human creature for God’s sake, whether to the king as supreme, or to leaders as sent by him for the vengeance of evildoers, but for the praise of the good." Nor ought a judge having jurisdiction to hesitate to exact vengeance, because by not doing vengeance and by omitting it he sins grievously. For, as a certain philosopher said, the judge, "who hesitates to avenge, makes many wicked men." And elsewhere, the judge, "who does not correct the sinner, commands him to sin." For another also said, "The unpunished crime’s secure audacity grows."

Quare iudex est a malefactoribus timendus, Apostolo testante in epistolaad Romanos, ubi dicit, "Si male feceris, time." A bonis autem hominibusamandus est pocius quam timendus, unde ibidem Paulus dixit, "Principesnon sunt timori boni operis, sed mali. Vis autem non timere potestatem?Bonum fac: et habebis laudem ex illa: Dei enim minister est tibi in bonum."Hoc autem intelligo sive sit bonus iudex erat potestatem a Deo habebatsive malus. Nam et Pilatus malus iudex erat potestatem a Deo habebat, uteidem Dominus dixit in passione sua: "Non haberes potestatem super me,nisi datum esset tibi desuper." Non ergo nimium turberis si spiritus habentispotestatem supervenit in te, nec locum tuum dimittas.

Wherefore the judge is to be feared by malefactors, the Apostle bearing witness in the epistle to the Romans, where he says, "If you do evil, fear." But by good men he is to be loved rather than feared, whence in the same place Paul said, "Princes are not for a terror to a good work, but to evil. Do you wish not to fear the power? Do good, and you will have praise from it: for he is a minister of God to you for good." This I understand whether he be a good judge or an evil one: he has authority from God. For even Pilate, an evil judge, had authority from God, as the Lord himself said to him in his Passion: "You would have no power over me, unless it were given to you from above." Therefore do not be overly troubled if the spirit of one having power comes upon you, nor leave your place.

Ait enim Salomon,"Si spiritus habentis potestatem supervenerit in te, locum tuum ne dimiseris,curatio autem cessare faciet peccata maxima." Et nota quod Cassiodorusdixit, "Tamdiu enim iudex esse dicitur quamdiu iustus putatur, quia nomenquod ab equitate sumitur per superbiam non tenetur."

For Solomon says, "If the spirit of one having power shall supervene upon you, do not leave your place, but a remedy will cause the greatest sins to cease." And note that Cassiodorus said, "For he is said to be a judge so long as he is thought just, because the name which is taken from equity is not maintained by pride."

Et nota quod iuste et digne iudex potest et debet vindictam facere etoccidere sceleratos, ac latrones publicos et homicidas et alios similiaperpetrantes, ut per infinitas auctoritates veteris et novi testamentiprobari potest. Nam dicitur in lege Moysi, "Urbanum et maleficum non paciarisvivere super terram." Et alibi, "Qui maledixit patri vel matri, morte moriatur."Sed heretici dicunt legem Moyisti datam a diabolo et vindictam corporalemnon esse faciendam, nec iudicem iurisdictum et imperium habentem possede iure occidere. Et dicunt vindictam corporalem ad solum Deum pertinere,allegando pro se verba Deum qui dixit, "Mihi vindictam et ego retribuam.""Et si quis percuserit tibi maxillam, porrige ei et aliam.

And note that justly and worthily a judge can and ought to exact vengeance and to kill the criminal, and public robbers and homicides and others perpetrating similar deeds, as can be proved by countless authorities of the Old and New Testament. For it is said in the law of Moses, "You shall not permit a wizard and a malefactor to live upon the earth." And elsewhere, "Whoever has cursed father or mother, let him die the death." But heretics say that the law of Moses was given by the devil and that corporal vengeance is not to be done, nor that a judge having jurisdiction and imperium can by right kill. And they say that corporal vengeance pertains to God alone, alleging on their own behalf the words of God who said, "Vengeance is mine and I will repay." "And if anyone strikes you on the cheek, offer to him the other also."

Et si quis abstulerittibi tunicam, da ei et pallium." Et illam aliam auctoritatem, "Nolite iudicare,et non iudicabini. Et nolite condempnare, et non condempnabini." Sed certeprave intelligunt predictas auctoritates. "Nam sicut in uno corpore multamembra sunt, non tamen eundem actum habent," ut beatus Paulus dicit.

And “if anyone has taken away your tunic, give him also your pallium.” And that other authority: “Do not judge, and you will not be judged. And do not condemn, and you will not be condemned.” But surely they understand the aforesaid authorities wrongly. “For just as in one body there are many members, yet they do not have the same act,” as blessed Paul says.

Itainter homines distincta sunt offitia. Nam aliud dictum est religiosis,et aliud in seculo manentibus. Aliud autem iudicibus religiosis dictumest, "Si quis abstulerit tibi tunicam, da ei et pallium.

Thus among men the offices are distinguished. For one thing has been said to the religious, and another to those remaining in the secular world. But another thing has been said to religious judges, "If anyone has taken away your tunic, give to him also the cloak."

Si quis percusserittibi maxillam, porrige ei et aliam." In seculo vero manentibus eciam bonisdictum est, "Vim vi repellere omnes leges omniaque iura proclamant." Et,"Quod quis ob tutelam sui corporis facit, id recte fecisse videtur.

"If anyone should strike you on the cheek, offer to him the other also." But for those remaining in the world, even the good, it is said as well: "All laws and all rights proclaim that force may be repelled by force." And, "What someone does for the protection of his own body, he is judged to have done rightly."

Et melius est in tempore occurere, quam post exitum vindicare, dum tamenad vindictam non faciant predicta, ut supra dictum est. Iudicibus verodictum est, "Iudex non sine causa portat gladium," etc. que supra dictasunt.

And it is better to forestall in time than to avenge after the outcome, provided, however, that the aforesaid things are not done for vengeance, as was said above. But to the judges it is said, "The judge does not bear the sword without cause," etc., which were said above.

Et eciam illis dictum est, "Nolite iudicare secundum faciem, sediustum iudicium iudicate." Si enim peccatum esset iudici recte iudicare,non dixisset propheta, "Si vere utique iustitiam loquimini, recte iudicate,filii hominum;" nec Apostolus dixisset, "Iudex non sine causa gladium portat.Sed debet esse iudex malefactorum in iram;" nec dixisset beatus Petrus,"Estote subditi omni humani creature propter Deum: sive regi excellenti:sive ducibus tamquam ab eo missis ad vindictam malefactorum, ad laudemvero bonorum." Intelligo itaque predictam auctoritatem. Nolite iudicare,scilicet sine septem amminiculis que in iudicio necessaria sunt. Iudicandoenim in eo iuditio septem principaliter sunt necessaria videlicet: scientia,jurisdictio, ratiocinatio, deliberatio, iustitia, timor Domini, et necessitas.Scientia in iuditio necessaria est, Salomone testante qui ait, "Ante iuditiumpara iustitiam, et antequam loquaris disce." "Quare iudex qui imperitiammale iudicavit, tenetur, sicut et medicus qui per imperitiam male secuittenetur," unde leges nostre dicunt.

And also to them it was said, "Do not judge according to appearance, but judge a just judgment." For if it were a sin for a judge to judge rightly, the prophet would not have said, "If truly indeed you speak justice, judge rightly, sons of men;" nor would the Apostle have said, "The judge does not bear the sword without cause. Rather, he ought to be a judge unto wrath against malefactors;" nor would blessed Peter have said, "Be subject to every human creature for God’s sake: whether to the king as excellent; or to governors as sent by him for the vengeance of malefactors, but for the praise of the good." I understand therefore the aforesaid authority: Do not judge, namely, without the seven adminicles which are necessary in judgment. For in judging, seven things are principally necessary in that judgment, namely: knowledge, jurisdiction, ratiocination, deliberation, justice, the fear of the Lord, and necessity. Knowledge is necessary in judgment, Solomon bearing witness, who says, "Before judgment prepare justice, and before you speak, learn." "Wherefore the judge who has judged badly through inexperience is held liable, just as also the physician who through inexperience has cut badly is held liable," as our laws say.

Jurisdictio eciam necessaria est iniudicando. Nam et ipsi Iudei dicebant Pilato: "Nobis non licet occiderequemquam, quia non habemus iurisdictionem. Alioquin sententia nulla esset,utpote a non competenti iudice lata," ut leges nostre clamant.

Jurisdiction is also necessary in judging. For even the Jews themselves were saying to Pilate: "It is not lawful for us to kill anyone, because we do not have jurisdiction. Otherwise the sentence would be null, as having been delivered by an incompetent judge," as our laws cry out.

Ratiocinatioeciam in sciencia est necessaria, id est, rationis inquisitio. Nam recteadhibita ratio quod optimum est, cum neglecta vero multis implicatur erroribus,ut quidam philosophus dixit: "Nam quod ratione caret non potest esse diuturnum;qui enim rationem secum portat, totum mundum vincit." Unde quidam sapiensdixit, "Si vis vincere totum mundum, subice te rationi." Deliberatio eciamin iuditio est necessaria; cum deliberatione enim et sine festinantia etira procedendum est ad iuditium. "Deliberare enim utilia mora est tutissima.""Optimum enim iudicem existimo, qui cito intelligit et tarde iudicat.""In iudicando enim criminosa est sceleritas." Unde dici consuevit, "Moraomnis odio est, sed facit sapientem." Et alibi dictum est, "Duo sunt contrariain iuditio, festinantia et ira." Quare eciam Tullius dixit, "Nunquam enimiratus quod accedit a penam mediocritatem; illam tenebit que est internimium et parum." Unde eciam lex dicit quod "iudex ponderatas debet ferresententias et frequenter partes interrogare aut novi aliquid addere veliter."Et Dominus eciam cum mulier deprehensa in adulterio ducta esset ante eum,digito scribebat in terra et post deliberationem, elevato capite sententiavitdicens, "Quicumque vestrum est sine peccato, primo in eam lapidem iniciatanimo." Et iterum deliberando scribebat in terra et postea elevatis occulisdixit, "Mulier, ubi sunt qui te accusant?" Et illa dixit, "Nemo, Domine."Et ille respondet, "Si nullus te accusat, nec ego te condempnabo." Iustitiavero necessaria est in iuditio, ut supra dixi, "In iuditium para iusticiam,"etc.

Ratiocination also in science is necessary, that is, an inquisition of reason. For when reason is rightly applied it attains what is best, but when neglected it is entangled in many errors, as a certain philosopher said: "For that which lacks reason cannot be long-lasting; for he who carries reason with him conquers the whole world." Whence a certain wise man said, "If you wish to conquer the whole world, subject yourself to reason." Deliberation also in judgment is necessary; for with deliberation, and without haste and anger, one must proceed to judgment. "For in deliberating about what is useful, delay is the safest." "For I consider the best judge to be the one who understands quickly and judges slowly." "In judging, celerity is criminal." Whence it is wont to be said, "Delay is hateful to all, but it makes a wise man." And elsewhere it was said, "Two things are contrary in judgment, haste and anger." Wherefore also Tullius said, "For an angry man never holds to the mean, which lies between too much and too little." Whence also the law says that "a judge ought to deliver well‑weighed sentences and frequently question the parties, or be willing to add something new again." And the Lord also, when the woman taken in adultery had been led before him, was writing with his finger on the earth, and after deliberation, with head raised he gave sentence, saying, "Whoever of you is without sin, let him first cast a stone at her." And again, deliberating, he was writing on the earth, and afterwards, with eyes lifted, he said, "Woman, where are those who accuse you?" And she said, "No one, Lord." And he replies, "If no one accuses you, neither will I condemn you." Justice indeed is necessary in judgment, as I said above, "For judgment prepare justice," etc.

Timor eciam Domini necessarius est in iuditio, quia "timor Dominiest initium sapientie," ut propheta dixit. Nam tanta est confusio legumet decretorum ac decretalium quod ad iudicandum vix memoria hominum sufficit.Quare lex dicit, "Omnium memoriam habere et in nullo penitus peccare pociusest divinitatis quam humanitatis." Si ergo potius est divinitatis quamhumanitatis, vehementer timendum est ne forte divinitas in nobis non sit.Necessitas vero incumbere debet in iuditio potius quam voluntas. Non enimDominus per illa verba "nolite iudicare" exclusit necessitatem, sed voluntatem,quasi dicat: Non iudicetis ex voluntate, sed cum necessitas subest iudicarepotestis, ut supra dictum est, "Nolite iudicare secundum faciem, sed iustumiuditium iudicate." Simile nolite est cum dicit, "Nolite iurare omnino."Non enim exclusit ibi necessitatem iurandi, sed voluntatem, quasi dicat:Non habeatis voluntatem iurandi, sed ex necessitate iurare potestis.

The fear also of the Lord is necessary in judgment, because “the fear of the Lord is the beginning of wisdom,” as the prophet said. For so great is the confusion of laws and decrees and decretals that for judging the memory of men scarcely suffices. Wherefore the law says, “To have memory of all things and to sin in nothing at all is rather of divinity than of humanity.” If therefore it is rather of divinity than of humanity, it must be greatly feared lest perchance divinity be not in us. Necessity indeed ought to press in judgment rather than will. For the Lord by those words “do not judge” did not exclude necessity, but will, as if he were saying: Do not judge from will, but when necessity is present you can judge, as was said above, “Do not judge according to appearance, but judge a just judgment.” A similar “do not” it is when he says, “Do not swear at all.” For he did not there exclude the necessity of swearing, but will, as if to say: Do not have the will of swearing, but out of necessity you can swear.

Recteenim iuramentum prestatur si tres commites secum habeat, scilicet, veritatem,utilitatem, et necessitatem. Unde Apostolus in epistola ad Ebreos dixit,"Habrae namque promittens Deus, quoniam neminem habuit, per quem iuraret,maiorem, iuravit per semetipsum, dicens: Nisi benedicens, etc." Et subiunxit,"Homines per maiorem sui iurant; et omnis controversie eorum finis ad confirmationemest iuramentum." Et angelus Domini iuravit per venientem in secula. Etpropheta dixit, "Iuravit Dominus, et non penitebit eum." Simile noliteest cum dicit, "Nolite addere agrum agro, nec domum domui." Nam nec ibiexclusit Dominus necessitatem, vel utilitatem, sed voluntatem et nimiamcordis appositionem.

For an oath indeed is rightly proffered if it have three companions with it, namely, truth,utility, and necessity. Whence the Apostle in the Epistle to the Hebrews said, "For to Abraham, God promising, since He had no one greater by whom He might swear, swore by Himself, saying: Surely blessing, etc." And he subjoined, "Men swear by one greater than themselves; and the end of all their controversy for confirmation is the oath." And the Angel of the Lord swore by the One coming unto the ages. And the prophet said, "The Lord has sworn, and it will not repent Him." A similar do-not it is when He says, "Do not add field to field, nor house to house." For neither there did the Lord exclude necessity or utility, but the will, and the excessive attachment of the heart.

Nulli enim sunt tam religiosi qui non addant quandoquedomum domui. Nam si fratres minores vel predicatores non haberent ecclesiamcompetentem, ad congregationem fidelium adderent ecclesie sue. Et si nonhaberent coquinam vel refectorium, adderent predicta domibus suis.

For there are none so religious who do not sometimes add house to house. For if the Friars Minor or the Preachers did not have a competent church, they would add to their church for the congregation of the faithful. And if they did not have a kitchen or a refectory, they would add the aforesaid things to their houses.

Excluditergo Dominus per illud verbum "nolite" tantummodo voluntatem nimiam velsuperfluitatem. Simile nolite est cum dicit, "Nolite cogitare de crastino."Nullus enim est in hoc mundo qui quandoque non cogitet de crastino. Similenolite est cum dicit, "Nolite diligere mundum, nec ea que in mundo sunt."Nullus certe vivit qui non diligat que in mundo sunt.

Therefore the Lord excludes by that word “do not” only excessive will or superfluity. A similar “do not” is when he says, “Do not think about the morrow.” For there is no one in this world who does not at some time think about the morrow. A similar “do not” is when he says, “Do not love the world, nor the things that are in the world.” Surely no one lives who does not love the things that are in the world.

Non ergo exclusitibi necessitatem vel utilitatem, sed nimiam voluntatem vel cordis appositionem.Sic et appostolus cum dixit, "Divitie si affluant, nolite cor apponere."Non enim excludit divitias sed cordis appositionem in divitiis quod potestperpendi per id quod dixit, "Omnia possidentes, tamquam nichil habentes."Sic itaque intelliguntur verba Domini, "Nolite iudicare," si non habetisperitiam iudicandi atque scientiam quia non de occultis vel dubiis. Itemnolite iudi, si non habetis iurisdictionem. Et nolite iudicare contra rationemvel sine ratione vel omissa ratiocinatione.

Therefore he did not exclude for you necessity or utility, but excessive will or the attachment of the heart. So too the Apostle, when he said, “If riches overflow, do not set your heart,” did not exclude riches, but the attachment of the heart to riches, which can be weighed by that which he said, “possessing all things, as though having nothing.” Thus, then, the Lord’s words are to be understood, “Do not judge”: do not judge if you do not have expertise in judging and knowledge; and do not judge about hidden or doubtful matters. Likewise, do not judge if you do not have jurisdiction. And do not judge against reason, or without reason, or with ratiocination omitted.

Et nolite iudicare sine deliberatione,vel cum festinantia, vel ira. Item nolite iudicare iniuste, vel contraiustitiam, et nolite iudicare sine timore Domini. Et nolite iudicare, idest, non habeatis voluntatem iudicandi, nisi tunc demum cum necessitassubsit vel utilitas.

And do not judge without deliberation, or with haste, or ire. Likewise do not judge unjustly, or contrary to justice, and do not judge without the fear of the Lord. And do not judge, that is, do not have the will to judge, unless then and only then when necessity or utility is present.

Et si ita feceritis, non iudicabimini vel condempnabiminipropter iuditium vestrum. Immo meritum habebitis inde et eritis beati,propheta testante qui ait, "Beati qui custodiunt iuditium, et faciunt iustitiamomni tempore."

And if you shall do thus, you will not be judged or condemnedon account of your judgment. Nay rather, you will have merit from it and you will be blessed,prophet bearing witness who says, "Blessed are they who keep judgment, and do justiceat all times."

Nec eciam possunt dicere prefati heretici legem Moysi datam a diabolo,et Moysem malum fuisse. Nam si Moyses malus homo fuisset, non appellareturin Apocalipsi servus Dei, et si lex Moysi mala et a diabolo data, non dixissetbeatus Paulus in epistola ad Ebreos, "Et Moyses quidem fidelis erit intota domo eius tanquam famulus, in testimonium eorum, que dicenda erant:Christus vero tanquam filius in domo sua: que domus sumus nos." Nec preciperetDeus legem Moysi debere servari, nec dicerem Moysem debere audiri, necappellaretur in evangelio lex Domini. Dicit enim Dominus ipsa debere servari,cum dicit, "Super cathedram Moysi sederunt scribe et pharisei et ypocrite,omnia quecumque dixerint vobis facite et observate." Iubet eciam DominusMoysem debere audiri, cum dicit in evangelium divitis: "Habent Moyses etprophetas, audiant illos." Et appellatur eciam per evangelium lex Domini,cum dicit de Helyzabet et Zacharia quod ambo erant iusti apud Deum, procedentesin omni opere et sermone secundum legem Moysi.

Nor indeed can the aforesaid heretics say that the law of Moses was given by the devil,and that Moses was evil. For if Moses had been an evil man, he would not be calledin the Apocalypse the servant of God; and if the law of Moses were evil and given by the devil, blessed Paul would not havesaid in the epistle to the Hebrews, "And Moses indeed will be faithfulin all his house as a servant, for a testimony of the things that were to be said:Christ indeed as a son in his own house:which house are we." Nor would God command the law of Moses to be kept, nor would he say that Moses ought to be heard, norwould it be calledin the gospel the law of the Lord. For the Lord says that it itself ought to be kept,when he says, "Upon the chair of Moses have sat the scribes and the Pharisees and the hypocrites,whatever things they say to you, do and observe." The Lord also commandsMoses to be heard, when he says in the gospel of the rich man: "They have Moses andthe prophets, let them hear them." And by the gospel it is also called the law of the Lord, when it says of Elizabeth and Zechariah that both were just before God, proceedingin every work and word according to the law of Moses.

Et eciam Dominus post resurrectionemcum apropinquasset discipulis suis euntibus ad castellum quod dicitur Emaus,incipiens a Moyse et prophetis exponebat scripturas. Si enim lex Moysidata esset a diabolo, non incepisset Dominus expositionem scripturaruma Moyse.

And also the Lord, after the Resurrection, when he had drawn near to his disciples as they were going to the village which is called Emmaus, beginning from Moses and the prophets he was expounding the Scriptures. For if the Law of Moses had been given by the Devil, the Lord would not have begun the exposition of the Scriptures from Moses.

Hiis itaque prenotatis circa vindictam temporalem et corporalem pervetus testamentum et per epistolas apostolorum probemus eciam per evangeliumet per verbum Domini iudicem secularem habentem iurisdictionem atque imperiumposse facere vindictam corporalem, et supradictos malefactores et similesposse occidere licite et iuste. Nam dixit Lucas in evangelio, "Verumtameninimicos illos meos, qui noluerunt me regnare super se, adducite huc etinterficite ante me." Et eciam per passionem Domini probatur. Nam cum Dominusin cruce penderet duobus latronibus iuxta illum positis, uno videliceta dextrix altero autem a sinistris similiter in cruce pendentibus, et unusex illis Dominum increparet dicens, "Alios salvos facit, se ipsum salvumfacere non potest.

Accordingly, with these things pre-noted concerning temporal and corporal vengeance through the Old Testament and through the epistles of the apostles, let us prove also through the Gospel and through the word of the Lord that a secular judge, having jurisdiction and imperium, is able to carry out corporal vengeance, and that he can licitly and justly kill the aforesaid malefactors and the like. For Luke said in the Gospel, "Nevertheless, those my enemies who did not wish me to reign over them, bring them here and slay them before me." And it is proved also through the Passion of the Lord. For when the Lord was hanging on the cross, with two thieves placed beside him, one namely at his right and the other at his left, likewise hanging on a cross, and one of them reproached the Lord, saying, "He saves others; himself he cannot save."

Si filius Dei est, descendat nunc de cruce, et salvetsemetipsum et nos." Alius vero latro increpavit illum dicens, "Nec tu Deumtimes, nos quidem digne factis patimur et iuste; hic autem nil mali fecit.Memento mihi, Domini, dum veneris in regnum tuum." Cui Dominus responditdicens, "Hodie mecum eris in paradiso." Aut certe latro iste dixit verumaut falsum. Si verum dixit, ergo verum est quod latrones et alij similesdigne et iuste pro talibus factis a iudice occidi possint, sicut latroille digne et iuste occidebatur. Si autem falsum et mendatium dixit, stultusfuisset Deus si pro mendatio et falsitate, quod est peccatum mortale, paradissumlatroni promisisset.

"If he is the Son of God, let him now come down from the cross, and let him save himself and us." But the other thief rebuked him, saying, "Do you not even fear God? We indeed are suffering worthily and justly for our deeds; but this man has done nothing evil. Remember me, Lord, when you come into your kingdom." To whom the Lord replied, saying, "Today you will be with me in paradise." Either this thief spoke true or false. If he spoke true, then it is true that thieves and others like them can worthily and justly be put to death by a judge for such deeds, just as that thief was being put to death worthily and justly. But if he spoke falsehood and a lie, God would have been foolish if, on account of a lie and falsity—which is a mortal sin—he had promised paradise to the thief.

Male ergo dicunt heretici qui dicunt nullum esse occidendum.

Therefore the heretics speak badly who say that no one is to be killed.

Si enim pro vindicta nullus occideretur, nullus bonus homo vivere valeret.Tot essent malefactores qui vestes et cibaria illis auferent quod omnesboni penitus destruerentur et perirent. Iudex ergo iurisdictionem et imperiumhabens animadvertere et castigare et mulctare potest et debet. Plus eciamdico quia sicut quilibet singulariter vindictas faciendo peccaret, iudexita vindictam omittendo non esset a peccato immunis.

If indeed for vengeance no one were slain, no good man would be able to live.So many malefactors there would be who would take away garments and provisions from them that allthe good would be utterly destroyed and would perish. Therefore a judge having jurisdiction and imperium can and ought to animadvert, to castigate, and to mulct. Further I also say that, just as anyone individually by carrying out acts of vengeance would sin, so the judge, by omitting vengeance, would not be immune from sin.

Non ergo debet iudexmalis parcere, sed eos punire. Nam ut ait Seneca, "Bonis nocet, qui malisparcit." Et sic cessabunt malefitia et malefactores timebunt. Nam ut aitCassiodorus, "Excessus tunc fiunt in formidine, cum creduntur iudicibusdisplicere." Et ita vindictam iudex exerceat, ut in aliquo se contempninon patiatur.

Therefore the judge ought not to spare the wicked, but to punish them. For, as Seneca says, "He harms the good who spares the bad." And thus misdeeds will cease and malefactors will fear. For, as Cassiodorus says, "Excesses are then under fear, when they are believed to displease the judges." And thus let the judge exercise retribution, so that he does not allow himself to be contemned in any respect.

Nam ut idem ait, "Imperium, si in parvo contempnitur, inomne parte violatur." Non ergo debet esse iudex nimis familiaris, quiaut ait lex, "Familiaritas parit contemptum." Quare Cassiodorus dixit, "Milesad secreta iudicis proximatus presulis sui famam aut ornat aut maculat."Cum severitate itaque iudex facit facinorosos mulctare, et castigare debet,et non cum familiaritate aut eciam contumelia. Nam ut ait Tullius, "Omnisanimadversio et castigatio contumelia vacare debet neque ad eius, qui punietaliquem aut verbis castigat, sed ad rei publice utilitatem referri." Prospicereeciam debet iudex secundum leges, ne maior sit pena quam reperiatur culpanec primum transgrediatur delictum. Ait enim lex, "Pena [interlinearabove Peccata] suos tenent auctores, nec ulterius progrediatur penaquam raperiatur delictum.

For as the same man says, "Imperium, if it is despised in a small matter, is violated in every part." Therefore the judge ought not to be too familiar, because, as the law says, "Familiarity begets contempt." Wherefore Cassiodorus said, "A soldier admitted to the secrets of a judge, having approached his own prelate, either adorns or maculates his reputation." With severity, therefore, the judge ought to mulct and to chastise malefactors, and not with familiarity or even with contumely. For as Tullius says, "Every animadversion and chastisement ought to be free from contumely, and to be referred not to the advantage of him who punishes someone or chastises with words, but to the utility of the commonwealth." The judge also ought to look according to the laws, lest the penalty be greater than the fault is found to be, nor let him overstep at a first offense. For the law says, "Penalty [interlinearabove Peccata] holds its own authors, nor let the penalty proceed further than the offense is found."

Propinquos notos familiares procul a calumpniasummovemus." "Cavere insuper debet iudex ne eisdem causis alij plectanturalii nec inde appellentur, quia qui per ticimum consultum partem negliguntper vitiosos in rem, in civitatem perducunt seditionem atque discordiam,"ut idem Tullius dixit.

"We remove relatives, acquaintances, familiars far from calumny." "Moreover the judge ought to beware lest, for the same causes, some be punished and others not, nor that therefrom appeals be made; for those who, through a treacherous counsel, neglect a party, by vicious men in the matter bring sedition and discord into the commonwealth," as the same Tullius said.

Et non solum rationem suorum civium bonus homo habere debet, sed eciamexternorum, eodem Tullio testante qui dixit, "Qui autem rationem suorumcivium dicunt habendam, externorum negant, hii dirimunt humani generissocietatem, qua sublata benefitientia, liberalitas, bonitas, iustitia funditertolluntur." Et nota quod sicut iudex potest malefactores ut dictum estoccidere, ita potest eos bonis spoliare et mulctare, eodem Tulio testantequi ait, "Neque enim est contra naturam eum spoliare, si possis, quem esthonestum necare." Tutelam autem tui corporis facere debes ingenio atqueprudentia, si fieri potest, et non superbia. Unde scriptum est,

And not only ought a good man to have regard for his own citizens, but also for externals (foreigners), the same Tullius bearing witness, who said, "But those who say that regard must be had for their own citizens, and deny it for externals, these men sever the society of the human race, with which removed, beneficence, liberality, goodness, justice are utterly taken away." And note that just as a judge can, as has been said, kill malefactors, so he can despoil them of their goods and mulct them, the same Tullius attesting, who said, "For it is not against nature to despoil him, if you can, whom it is honorable to slay." Moreover, you ought to make the protection of your body by ingenuity and prudence, if it can be done, and not by pride. Whence it is written,

Et quanto maior fueris, tanto magis circa vindictam te humilem ostendas,nam et regem decet clementiam habere. Unde Seneca De Clementia Imperatorisdixit, "Nullum clementiam magis decet quam regem." Et iterum, "Ira cumdixissem et parvi corporis sunt apes; rex tamen eorum sine aculeo est."Et Tulius ait, "Nichil enim laudabilius, nichil magno et preclaro virodignius placabilitate atque clementia." Unde Cassiodorus dixit, "Pietassiquidem principum totum custodit inperium." Quam pietatem exercere debentprincipes et potentes non solum in omittenda, vel mittiganda vindicta,sed eciam in remittendo, quandoque de sua substantia vel ratione. Nam utidem ait, "Illud applicamus nostris utilitatibus quod misericordi humanitateconcedimus."

And the greater you are, by so much the more you should show yourself humble concerning vengeance, for it also befits a king to have clemency. Whence Seneca, in On the Clemency of the Emperor, said, "No one does clemency more befit than a king." And again, "Anger—though bees are of small body; yet their king is without a sting." And Tullius says, "For nothing is more laudable, nothing more worthy of a great and preclear man than placability and clemency." Whence Cassiodorus said, "The piety of princes indeed guards the whole imperium." Which piety princes and the powerful ought to exercise not only in omitting or mitigating vengeance, but also in remitting, sometimes from their own substance or account. For, as the same man says, "We apply to our own advantages that which we concede with merciful humanity."

Regnantis enim facultas ita fit ditior cum remittit, et acquirit nobilesthesauros fame, neglecta utilitate pecunie. Et tamen ita probanda est mansuetudoatque clementia, ut adhibeatur rei publice tam severitas, sine qua administraricivitas non potest. Est autem "severitas virtus debito supplitio cohercensiniuriam," ut in Moralium Dogmate continetur.

The faculty of the one reigning indeed becomes richer when he remits, and he acquires noble treasures of fame, the utility of money neglected. And yet mildness and clemency are to be approved in such a way that severity likewise be applied to the commonwealth, without which a city cannot be administered. Moreover, severity is “a virtue coercing injury by due punishment,” as is contained in the Moral Doctrine.

Et alius dixit, "Remissiusimperanti melius paretur." Et nota quod si omnes vindictas tuas facerevolueris, amicos perdes, et solus remanebis, inimicosque multos recuperabis,sicut eciam de Iove scriptum est: "Si quotiens peccant homines, sua fluminamittat, Juppiter exiguo tempore solus erit."

And another said, "He who commands more remissly is better obeyed." And note that if you should wish to carry out all your revenges, you will lose friends, and you will remain alone, and you will recover many enemies, just as also it is written of Jove: "If as often as men sin he should send forth his floods, Jupiter will, in a short time, be alone."

Hec de amore ac dilectione Dei et proximi et corporalium rerum breviteret summatim tibi scribere curavi. Tu autem plenius ex tui subtilitate ingeniiutilitatem earum semper inquiras, et eis uti easque regere sapienter procures.

These things about the love and dilection of God and of neighbor and of corporeal things I have taken care to write to you briefly and summarily. But you, more fully, from the subtlety of your ingenuity, always inquire into their utility, and endeavor to use them and to govern them wisely.