Albertano of Brescia: DE AMORE ET DILECTIONE DEI

Premisso tractatu de amore et dilectione rerum corporalium et temporalium,videndum est de amore et dilectione rerum incorporalium, que corde, animoet mente conprehenduntur, nec manibus corporis tangi possunt, nec eciamocculis corporeis videri. Auditu tamen conprehendi possunt, sicut suntiustitia et ius et ratio et virtutes et vitia, que omnia vehementius suntdiligenda, vitiis penitus fugatis et certe.

With the foregoing treatise on the love and dilection of corporal and temporal things having been set forth, it is to be considered concerning the love and dilection of incorporeal things, which are comprehended by the heart, spirit, and mind, and can neither be touched by the hands of the body nor even be seen with bodily eyes. Yet they can be comprehended by hearing, as are justice and right (law) and reason and the virtues and the vices, all of which are to be loved more vehemently, with vices utterly put to flight, and assuredly.

[Caput I.]

[Chapter 1.]

De iustitia.

On justice.

Iustitiam vehementer diligere debes, quia ut dixit Tullius, "Fundamentumest perpetue commendationis et fame iustitia, sine qua nichil potest esselaudabile." Ideo vero dixit, "Iustitia est omnium domina et regina virtutum."Insuper eciam dixit, "Nichil est honestum quod iustitia vacat." Preclarumest ergo dictum Platonis qui ait,

You must vehemently love justice, because, as Tullius said, "Justice is the foundation of perpetual commendation and fame, without which nothing can be laudable." For this reason indeed he said, "Justice is the mistress and queen of all the virtues." Moreover he also said, "Nothing is honorable that is void of justice." Therefore the saying of Plato is most illustrious, who says,

Ius est ars boni et equi. Inde precepta iuris oriuntur queque sunt hec:honeste vivere, alterum non ledere, cuique tribuere. Predicta itaque taliterhominem ornant, atque bonis moribus conformant, quod merito illa sicutte ipsum diligere debes.

Law is the art of the good and the equitable. From it the precepts of law arise, and they are these: to live honestly, to injure no other, to render to each his own. The aforesaid, therefore, thus adorn a human being and conform him to good morals, so that deservedly you ought to love them as yourself.

Ratio autem est quidam mentis aspectus, de quaSeneca in epistolis dixit, "Ratio est arbitra bonorum et malorum." "Sequiturautem ratio naturam. Quid est ergo ratio? Nature imitatio." Aliter eciamdiffinitur, "Ratio est vis discretiva boni et mali, liciti et illiciti,honesti et inhonesti," cum electione boni et fuga mali.

Reason, moreover, is a certain aspect of the mind, about which Seneca in the Epistles said, "Reason is the arbiter of good and evil." "Reason, moreover, follows nature. What, then, is reason? The imitation of nature." It is also otherwise defined, "Reason is the discriminative power of good and evil, of the licit and the illicit, of the honest and the dishonest," together with the choosing of the good and the flight from the evil.

Inde dicitur ratiocinatio,id est, rationis inquisitio. Que valde est diligenda et omnibus amplectendanegotiis. Nam quod ratione caret non potest esse diuturnum.

Thence it is called ratiocination, that is, an inquiry of reason. Which is to be greatly cherished and to be embraced in all business. For what lacks reason cannot be long-lasting.

Qui enim rationemsecum portat totum mundum vincit. Unde scriptum est, "Si vis vincere totummundum, subice te rationi." Ratione enim inhibenda est adholescentia, etbene adhibita ratio cernit quid optimum sit; neglecta vero multis implicaturerroribus. Et ut ait Tullius, "Sicut in reliquis rebus maiora sunt operaanimi quam corporis, sic hee res quas ratione et ingenio persequimur gratioressunt quam ille que viribus."

For he who carries reason with himself conquers the whole world. Whence it is written, "If you wish to conquer the whole world, subject yourself to reason." For adolescence must be inhibited by reason, and reason, well applied, discerns what is optimal; neglected, however, it is entangled in many errors. And as Tullius says, "Just as in other matters the works of the mind are greater than those of the body, so these things which we pursue by reason and ingenuity are more pleasing than those which [we pursue] by strength."

[Caput II.]

[Chapter 2.]

De artibus diligendis.

On cherishing the arts.

Si divitie vel opes ut dixi sunt diligende, multo fortius artes quibusdivitie vel opes acquiruntur diligere debes. Nam ut Seneca epistolarumdixit, "Artes serviunt nature, sapientia imperat." Licet enim liberalesartes non dent virtutem, tamen animum preparant ad accipiendam virtutem.Alie vero artes homines ditant, et nota quod ars dicitur ab arcendo, eoquod ad ipsam tamquam ad aliquod certum homo arcetur. Est autem ars infinitoruminfinitum compendium, vel ars est collectio preceptorum ad unum finem tendentium.Artes ergo diligas easque habere studeas, et ex hiis filios instruas.

If riches or resources, as I said, are to be cherished, you ought much more strongly to cherish the arts by which riches or resources are acquired. For, as Seneca said in the Letters, "Arts serve nature, wisdom commands." For although the liberal arts do not give virtue, nevertheless they prepare the mind for receiving virtue. Other arts, indeed, enrich men; and note that art is said to be from warding off, because a man is constrained to it as to some certain thing. Moreover, art is an infinite compendium of infinite things, or art is a collection of precepts tending toward one end. Therefore cherish the arts and strive to possess them, and from these instruct your sons.

Artibusenim vita hominis instruitur atque defenditur, opes acquiruntur et retinentur,eciam opibus deficientibus artes ita preciose sunt quod non relinquunthominem usque in mortem. Unde Cato dixit,

For by the arts the life of man is equipped and defended, wealth is acquired and retained; even when resources fail, the arts are so precious that they do not leave a man even unto death. Whence Cato said,

Et predicta intelligas de artibus bonis et aprobatis, male namque artesnon sunt artes nominande, Tullio testante qui ait, "Minime sunt artes probandeque ministre sunt voluptatum."

And you should understand the aforesaid with respect to good and approved arts; for bad arts are not to be called arts, as Tully bears witness, who says, "By no means are the arts to be approved which are ministers of pleasures."

[Caput III.]

[Chapter 3.]

De virtutibis diligendis et vitiis fugandis.

On virtues to be cherished and vices to be shunned.

Virtutes dixi vehementer esse diligendas. Dixit enim Augustinus, "Virtusest habitus mentis bene composite ad modum humane nature consentaneus rationi."De qua Tulius dixit, "Proprium hoc esse statuo virtutis, conciliare animoshominum et ad usus suos, id est, utilitates suos, adiungere." Et enim virtusomnis tribus in rebus fere vertitur. Quarum una in perspiciendo est quidin unaquaque re verum sincerumque sit, quid consentaneum cuique sit, quidconsequeris ex quoque gregantur, que cuique causa sit.

I have said that virtues are to be loved vehemently. For Augustine said, "Virtue is a habit of mind well composed according to the mode of human nature, consentaneous to reason." About which Tullius said, "I judge this to be the proper property of virtue: to conciliate the minds of men and to adjoin them to its uses, that is, its utilities." And indeed every virtue is turned, as it were, upon three things. Of which one lies in discerning what in each thing is true and sincere, what is consentaneous to each, what you may obtain from each; how they are gathered together; what cause belongs to each.

Item, cohibere motusanimi turbatos, appetitionesque obedientes efficere rationi. Tertium, hiisque congregamus uti moderate et scienter. Unde eciam Ovidius dixit,

Likewise, to restrain the disturbed motions of the mind, and to make the appetitions obedient to reason. Third, to use these things, which we gather, moderately and knowingly. Whence also Ovid said,

Errore itaque depulso semper virtutes assequi debes, que sole danteDomino te beatum facere possunt. Quare Martialis cuidam qui vocabatur Carinodixit,

With error therefore dispelled, you must always attain virtues, which, the sun being given by the Lord, can make you blessed. Wherefore Martial said to a certain man who was called Carinus,

[Caput IV.]

[Chapter 4.]

De superbia.

On pride.

Humilitatem vero contra superbiam semper opponas, ut contumeliam vitarepossis, bonaque humilitatis assequi. Nam ut sapiens dixit, "Ubi fueritsuperbia, ibi et contumelia; ubi autem humilitas, ibi sapientia," simulcum gloria. Dixit enim alibi Salomon, "Timor Domini disciplina sapientie,et gloriam precedit humilitas." Et iterum, "Superbum sequitur humilitas,et humilem spiritum suscipiet gloria." Est autem superbia amor proprieexcellentie, et fuit initium peccati superbia.

Set humility, indeed, always in opposition to pride, so that you may be able to avoid contumely and to attain the goods of humility. For, as the wise man said, "Where pride has been, there also contumely; but where humility, there sapience," together with glory. For Solomon said elsewhere, "The fear of the Lord is the discipline of sapience, and humility precedes glory." And again, "Humility follows the proud, and glory will receive the humble spirit." Now pride is the love of one’s own excellence, and pride was the beginning of sin.

Unde Ihesus Sirac dixit,"Initium superbie hominis, apostatare Deo; quoniam ab eo, qui fecit illum,recessit cor eius; quoniam initium peccati est omnis superbia." Et certe,"Contrictionem precedit superbia; et ante ruinam exaltatur spiritus," utidem Salomon dixit. Et Ihesus Syrac dixit, "Odibilis est coram Deo et hominibussuperbia, et execrabilis omnis iniquitas." Et iterum, "Obiurgatio et iniurieannullabunt substantiam; et domus, que nimis locuplex est, annullabitursuperbia." Et eciam Iob dixit, "Si ascenderit usque ad celos superbia,et capud eius nubes tetigerit, quasi sterquilinium in fine perdetur."

Whence Jesus Sirach said,"The beginning of a man’s pride is to apostatize from God; for from him who made him his heart has receded; for pride is the beginning of all sin." And assuredly,"Pride precedes contrition; and before a ruin the spirit is exalted," as likewise Solomon said. And Jesus Syrac said, "Pride is odious before God and men, and every iniquity is execrable." And again, "Reproof and injuries will annul substance; and the house which is too opulent will be annulled by pride." And also Job said, "If pride ascends even to the heavens, and its head touches the clouds, like a dunghill in the end it will be destroyed."

Et nota superbiam alias habere radices, quod et omnibus vitiis fugatisadhuc remanent reliquie superbie. Unde dicitur,

And note that pride has other roots, because even with all vices put to flight there still remain relics of pride. Whence it is said,

De invidia.

On envy.

Invidiam enim omnino fugias. Pocius enim ledit ferentem quam illum contraquem portatur. Qui enim invidiam secum portat, nunquam letus est, niside proximorum detrimento, et nunquam tristis nisi de eorum commodo.

For envy you should altogether flee. Rather, it harms the bearer more than the one against whom it is carried. For he who carries envy with himself is never glad, unless at the detriment of his neighbors, and never sad except at their benefit.

Undedescribitur: "Invidia est odium aliene felicitatis, vel dolor animi exalienis commodis." Et ita, "Quanta sunt felicium hominum gaudia, tantisunt invidorum gemitus," ut Socrates dixit. Unde quidam sapiens dixit,"Dignos esse invidos, si fieri posset, in omnibus civitalibis oculos etaures habere, ut de bonitatibus omnium torquerentur." Et certe notabilisest regula quam tradit Cassiodorus, dicens, "Quicquid ex invidia dicitur,veritas non reputatur." Quam invidiam secum portant plerumque paupereset detractores et ydiote qui invident aliene scientie, unde Salustius dixit,"Semper in civitatibus quibus nulle opes sunt bonis invident, malos extolluntvetera odiunt, nova expectant, odio suarum rerum mutari omnia student."Sapientes autem aliis non invident. Unde scriptum est, "Non invident alienescientie vel virtuti qui confidit de sua."

Hence it is described: “Envy is the hatred of another’s felicity, or a pain of mind from others’ advantages.” And thus, “As great as are the joys of happy men, so great are the groans of the envious,” as Socrates said. Whence a certain wise man said, “The envious are worthy, if it could be done, to have eyes and ears in all cities, that they might be tormented by the good things of all.” And certainly notable is the rule which Cassiodorus hands down, saying, “Whatever is said out of envy is not reckoned as truth.” This envy the poor and the detractors and idiots for the most part carry with them, who envy another’s knowledge; whence Sallust said, “Always in cities in which there are no resources they envy the good, they exalt the bad, they hate old things, they expect new things, and out of hatred for their own affairs they strive to have everything changed.” But the wise do not envy others. Whence it is written, “He does not envy another’s knowledge or virtue who trusts in his own.”

Sed mali semper invident bonis. Nam ut beatus Ambrosius dixit, "Si nonesset claritudo sanctorum invidia non surgeret impiorum." In tantum certedicitur invidia nocere, ut ferens illam dicatur inde comburi. Quare dixitOratius,

But the evil always envy the good. For, as Blessed Ambrose said, "If there were not the splendor of the saints, the envy of the impious would not arise." To such an extent is envy said to harm, that the one bearing it is said to be burned up by it. Wherefore Horace said,

Invidia itaque taliter fugias, quod tacendo vel loquendo vel faciendote vel alium non ledas, sequendo dictum Catonis qui dixit,

Envy, therefore, avoid in such a way that, by being silent or by speaking or by doing, you do not harm yourself or another, following the dictum of Cato, who said,

[Caput VI.]

[Chapter 6.]

De sapiencia.

On sapience.

Sapienciam et meditationem dapiferas tuas constituas. Eruditio et studiumcibos tuos spirituales decoquat. Sapiencia enim sine doctrina et meditationeet assiduitate boni studii et luminatione et eruditione et vigilia vellectione non bene acquiritur nec pertinetur.

Appoint wisdom and meditation as your servers of the feast. Let erudition and study decoct your spiritual foods. For wisdom, without doctrine and meditation and the assiduity of good study and illumination and erudition and vigil or reading, is not well acquired nor retained.

Ait enim Cassiodorus, "Egrescitprofecto ingenium, nisi iugi lectione reparetur." Quare ut ait Seneca,"Acuit animum intenso, frangit remissio." Quod ad bonam continuationemstudii nec tantum scribere debemus, nec legere tantum; altera enim resconstringit vires et exarduit, altera solvit et diluit. "Invicem ergo hocet illo comeandum est et alterum altero temperandum," ut quidam sapiensdixit. Et de predictis plene notavi supra in principio huius libri DeDoctrina. Memoriam vero thesauris sapiencie tue instanter preferas.Solet enim plus prodesse si pauca sapiencie tue precepta memorie teneas,et illa impromtu et in usu sint tibi, quam si multa didiceris sed illamemorie non commendaveris.

For Cassiodorus says, "Genius assuredly grows stale, unless it be restored by continual reading." Wherefore, as Seneca says, "Intensity sharpens the mind, slackness shatters it." As regards a good continuance of study, we ought neither to write only, nor only to read; for the one thing constricts the forces and burns out, the other loosens and dilutes. "In turn, therefore, this must be seasoned with that, and the one tempered by the other," as a certain wise man said. And of the aforesaid I have fully noted above at the beginning of this book DeDoctrina. But you should urgently set memory before the treasures of your wisdom. For it is wont to profit more if you hold a few precepts of your wisdom in memory, and they are at the ready and in use for you, than if you have learned many but have not commended them to memory.

Quam memoriam iuvare debes cogitatione et ingeniiexercitatione. Enim Tullius De Senectute, "Exercende memorie gratia,quid cotidie dixerim, audierim, egerim, conmemoro vesperi." Hec sunt exercitationesingenii.

You ought to aid that memory by cogitation and by exercise of the ingenium. For Tullius in De Senectute, "For the sake of exercising the memory, what I have said, heard, done each day, I call to mind in the evening." These are exercises of the ingenium.

Videndum est ergo quod sit initium sapiencie et quid sapiencia. "Initiumsapiencie," secundum prophetam, "est timor Domini," de quo quidam philosophusdixit: "Timor Domini sit negotiatio tua, et veniet tibi lucrum sine labore."Est enim timor Domini elatus ad omne bonum, ad percipiendam gloriam conductum.Nam qui timet Deum, omnia timent eum. Qui vero timet Deum et omnia quitimet Dominum diligit illum, et qui diligit Deum obedit Deo.

Therefore it must be seen what the beginning of wisdom is and what wisdom is. "The beginning of wisdom," according to the prophet, "is the fear of the Lord," concerning which a certain philosopher said: "Let the fear of the Lord be your business, and gain will come to you without labor." For the fear of the Lord is directed to every good, a conduit for receiving glory. For he who fears God, all things fear him. But he who fears God—and all who fear the Lord—love Him; and he who loves God obeys God.

Sapienciavero est scientia sapore virtutum condita. Vel aliter diffinit Seneca inepistolis sapienciam dicens, "Sapiencia est perfectum bonum mentis humane;divinarum humanarum rerum scientiam." De qua eciam Salomon in Proverbiisdixit, "Melior est sapiencia cunctis preciosis oppibus, et omne desiderabileei non poterit comparari." Et in Proverbiis eciam dixit, "Dic sapiencie:Soror mea es, et prudentiam invoca amicam tuam." Et iterum, "Posside sapienciam,quia auro melior est, et acquire prudenciam, quia melior est argento."Et Ihesus filius Syrac dixit, "Vinum et musica letificant cor; et superutraque dilectio sapiencie."

But sapience is knowledge seasoned with the savor of virtues. Or otherwise Seneca defines sapience in the Epistles, saying, "Sapience is the perfect good of the human mind; the knowledge of divine and human things." Of which Solomon also said in the Proverbs, "Sapience is better than all precious riches, and every desirable thing will not be able to be compared to it." And in the Proverbs he also said, "Say to sapience: You are my sister, and call prudence your friend." And again, "Possess sapience, for she is better than gold, and acquire prudence, for she is better than silver." And Jesus the son of Sirach said, "Wine and music gladden the heart; and above both is the love of sapience."

Et pro certo sciendum est sapienciam talem esse virtutem quod sine studiosapiencie nemo beate vivere potest, et sine sapiencia animus eger dicitur.Nam dixit Seneca in epistolis, eger animus est sine sapiencia: "Sapienciaanimum firmat et fabricat, vitam disponit, regit actiones, agenda et omittendademonstrat."

And for certain it must be known that such sapience is a virtue that without the studious pursuit of sapience no one can live blessedly, and without sapience the mind is called ailing. For Seneca said in the Epistles, the mind is ailing without sapience: "Sapience strengthens and fabricates the mind, arranges life, governs actions, and demonstrates what is to be done and what is to be omitted."

Sapiencia nos tueri debet. Hec docebit, ut Deum sequaris, feras casus.Hec exigit, ut ad legem suam quisque vivat nec a ratione vita dissentiat.Hominem sapientem facit, ita ut a philosopho dicatur, "Sapiens contra omnesfert arma, cum cogitat." Et eciam dixit Seneca in epistolis, "Sapiens vincitfortunam virtute."

Wisdom ought to protect us. This will teach, that you follow God, bear misfortunes.This demands, that each live according to her law and that life not disagree with reason.It makes a man wise, so that it is said by the philosopher, "The wise man takes up arms against alltakes up arms, when he thinks." And also Seneca said in the Epistles, "The wise man conquersFortune by virtue."

[Caput VII.]

[Chapter 7.]

De fortuna.

On Fortune.

Licet alius idem dixerit, "Errant qui dicunt, fortunam tribuere nobisaliquid boni vel mali." Quare idem dixit, "Male geritur, quicquid fortunegeritur fide." "Fortuna enim vitrea est et, cum splendet, frangitur." Etidem dixit, "Nec vita nec fortuna perpetua hominibus." Et iterum, "Hominescum se fortune naturam dediscunt." Et Cassiodorus dixit, "Nichil enim sinecausa agitur nec modus fortuitis casibus implicat."

Although another has said the same, "They err who say that Fortune bestows on us anything of good or of evil." Wherefore the same man said, "Ill is it managed, whatever is managed by Fortune on trust." "For Fortune is glass, and, when she shines, she is shattered." And the same man said, "Neither life nor Fortune is perpetual for human beings." And again, "Men, together with themselves, unlearn the nature of Fortune." And Cassiodorus said, "Nothing indeed is done without a cause, nor does method entangle itself with chance occurrences."

"Stulti ergo timent fortunam, sapientes ferunt," ut Seneca dixit. Etnota quod "Neminem fortuna occupat nisi adherentem sibi," ut quidam dixit.Et nota quod "Fortuna quem nimium fovet, facit stultum," ut alius dixit.Et nota quod "Fortuna lubrica est, invita detineri non potest." Et aliusdixit, "Fortuna, sicut medicus imperitus, multos necat." Et nota ut dixitIhesus Syrac, "Sapiens in omnibus metuit, et maxime inimicos." Unde Salomondixit, "Beatus homo, qui semper est pavidus; qui vero mentis est dure,corruet in malum."

"Fools therefore fear Fortune, the wise bear her," as Seneca said. Andnote that "Fortune seizes no one unless adhering to her," as someone said.And note that "He whom Fortune favors too much, she makes a fool," as another said.And note that "Fortune is slippery; unwilling, she cannot be detained." And anothersaid, "Fortune, like an unskilled medic, kills many." And note as Jesus Sirach said, "A wise man fears in all things, and especially enemies." Whence Solomonsaid, "Blessed is the man who is always timid; but he who is of a hard mind,will fall into evil."

[Caput VIII.]

[Chapter 8.]

De timore.

On fear.

Et Seneca dixit, "Qui omnis insidias timet, in nullas incidit insidias."Iterum idem ait, "Semper metuendos sapiens evitat malum." Unde alibi idemdixit, "Non cito petit ruinam, qui ruinam timet." Et alibi iterum dixit,"Caret periculo, qui eciam tutus cavet."

And Seneca said, "He who fears every ambush falls into no ambushes."Again the same said, "By always fearing, the wise man avoids evil." Whence elsewhere the samesaid, "He does not quickly seek ruin, who fears ruin." And elsewhere again he said,"He is free from peril, who even when safe is cautious."

Et timere debes non solum magna sed eciam modica et parva. Unde aliussapiens dixit, "Inimicum, quamvis humilem, docti est metuere." Inde eciamOvidius De Remedio Amoris dixit,

And you ought to fear not only great things but also moderate and small. Whence another wise man said, "To fear an enemy, however humble, is the part of the learned." From there also Ovid, On the Remedy of Love, said,

Ad quam phylosophiam nemo pervenit occupatus, Martiali Coco eciam hoctestante qui ait,

To which philosophy no one arrives while occupied, Martial the Cook also attesting this, who says,

[Caput IX.]

[Chapter 9.]

De pietate.

On piety.

Justa sapientiam pietatem non deseras sed illam exercendo benigne eamsemper ante occulos habeas. Ait enim beatus Paulus in epistola secundaad Timotheum, "Excerce teipsum ad pietatem. Nam corporalis exercitatio,ad modicum utilis est: pietas autem ad omnia utilis est, promissionem habensvite, que nunc est, et future." Et nota quod culpe sunt causa pietatiscausam pietatem inducunt.

Alongside wisdom do not forsake piety, but by exercising it kindly have it always before your eyes. For blessed Paul says in the second epistle to Timothy, "Exercise yourself unto piety. For corporal exercise is useful for a little; but piety is useful for all things, having the promise of life which now is, and of that which is to come." And note that sins are a cause of piety: they introduce piety as the cause.

Nam ut Cassiodorus ait, "Nisi culparum occasionesemerges, eciam locum pietas non haberet." Et nota quod pietas est causabenignitatis.

For as Cassiodorus says, "Unless the occasions of faults arise, even piety would not have a place." And note that piety is the cause of benignity.

[Caput X.]

[Chapter 10.]

De benignitate.

On benignity.

Benignitas enim habet species septem: religionem, pietatem, reverentiam,misericordiam, amicitiam, concordiam. Benignitas est virtus ad benefaciendumdisposita sua cunctis dulcedine. "Religio est virtus coram Deo, cerimoniamqueafferens." Pietas est virtus "per quam sanguine iunctis et patrie benivolisofficium et diligens tribuatur cultus." Innocentia est virtus "omnem iniurieillationem abhorrens." De qua dictum est, "Suum semper lumen sequitur innocentia.""Reverentia est virtus gravibus personis vel aliqua prelatione sublimatisdebite honorificationis cultum exibens." Misericordia est virtus que "movetursuper calamitate afflictorum." "Amicitia est bona voluntas erga aliquemcausa illius" qui diligitur, vel dic secundum Tullium, "Amicitia nichilaliud est nisi omnium divinarum humanarumqueque rerum cum benivolentiaet caritate summa consensio." "Concordia est virtus cives et patriotasin eodem iure et cohabitatione spontanee vincens."

For benignity has seven species: religion, piety, reverence,mercy, friendship, concord. Benignity is a virtue disposed to beneficence, its own sweetness for all. "Religion is a virtue before God, and bringing ceremony." Piety is a virtue "by which to those joined by blood and to the fatherland a due service and diligent observance are rendered." Innocence is a virtue "abhorring every infliction of injury." Of which it has been said, "Innocence always follows its own light." "Reverence is a virtue exhibiting the cult of due honorification to weighty persons or to those exalted by some prelation." Mercy is a virtue that "is moved over the calamity of the afflicted." "Friendship is good will toward someone on account of the person who is loved," or say according to Tully, "Friendship is nothing else but the highest consensus concerning all divine and human things with good will and charity." "Concord is a virtue binding citizens and compatriots in the same law and in cohabitation spontaneously."

Cum pietate vero habeas in corde tuo benignitatem, et ita habebis omnisalias predictas virtutes que dicuntur species benignitatis. Disciplinamvero contra servos et degeneres exerceas, conpunctionem vero ergo spontepenitentes diligas.

But with piety do you have kindness in your heart, and so you will have all the other aforesaid virtues which are called the species of kindness. As for discipline, you should exercise it against servants and the degenerate; but you should cherish compunction toward those who repent of their own accord.

[Caput XI.]

[Chapter 11.]

De gulositate et ingluvie.

On gulosity and gorging.

Tenperantiam vero et abstinentiam et parsimoniam contra gulositatemet ingluviem statuas. De qua gulositate Ihesus Syrac dixit, "Qui amat vinumet pinguia non ditabitur." Et alibi, "Pessima est paupertas que a gulaprocedit." Et alibi, "Operarius ebriosus non locuplextabit; et qui spernitmodica paulatim decidet." Et, "Qui diligit epulas in egestate erit." Etalibi, "Sanitas est corporis et anime sobrius potus. Vinum multum potatumirritationem, et iram, et ruinas multas facit." Inde et Cato dixit,

Set Temperance indeed and Abstinence and Parsimony against gulosity and ingluvies. Of which gulosity Jesus Sirach said, "He who loves wine and fats will not be enriched." And elsewhere, "Most wretched is the poverty which proceeds from gulosity." And elsewhere, "A drunken workman will not become wealthy; and he who spurns small things will little by little fall." And, "He who loves banquets will be in indigence." And elsewhere, "A sober drink is the health of body and soul. Wine, drunk in great quantity, makes irritation, and wrath, and many ruins." Whence also Cato said,

[Caput XII.]

[Chapter 12.]

De tenperantia.

On temperance.

"Tenperantia est dominium rationis in libidinem et alios motus et inportunos,"et habet in se tenperantia species novem, videlicet: parsimoniam, modestiam,verecundiam, pudititiam, moderantiam, abstinentiam, honestatem, parcitatem,sobrietatem. Parsimonia est scientia vitandi sumptus et cultus supervacuos,aut ars res familiari moderate utendi. "Modestia est motum et cultum etomnem namque occupationem citra excessum et ultra defectum sistere." "Verecundiaest," ut congrue dicetur, est

"Temperance is the dominion of reason over lust and other importunate motions,"and temperance has in itself nine species, namely: parsimony, modesty,verecundity, pudicity, moderation, abstinence, honesty, parcity,sobriety. Parsimony is the knowledge of avoiding superfluous expenses and attire, or the art of using the household estate moderately. "Modesty is to set motion and attire andomni in fact occupation short of excess and beyond defect." "Verecundity is," as will be said congruously, is

[Caput XIII.]

[Chapter 13.]

De paciencia et impacientia.

On patience and impatience.

Paciencia vero arma tua portet ita quod per pacientiam ea que mutarinon possunt, tollerabiliter sustineas, et iacula verborum iniuriarumquetollerabilium et miseriarum que vitari non possunt equo animo feras. Scriptumest enim, "Feras, non culpes, que mutari non possunt." Et alibi, "Qui enimcommutari non potest metuitas vivere quieto animo nequid."

Let patience, indeed, bear your arms, such that through patience you may tolerably endure the things that cannot be changed, and with an even mind you may bear the javelins of words, of injuries to be tolerated, and of miseries that cannot be avoided. For it is written, "Bear, do not blame, the things which cannot be changed." And elsewhere, "For whatever cannot be changed—should you fear it? live with a quiet mind, lest anything."

Ad pacienciam ergo in hiis quasi ad portum recurrere debes. Nam dixitSocrates, "Paciencia est portus miseriarum." Paciencia utroque occultashabet divitias;" "paciens enim et fortis se ipsum felicem facit," et "doloricuiusque remedium est paciencia," ut a sapientibus scriptum est enim. Etcerte plus dicitur valere paciencia omnibus alijs virtutibus; unde versus:

Therefore to patience in these things you ought to return, as to a harbor. For Socrates said, "Patience is the harbor of miseries." "Patience in both respects has hidden riches;" "for the patient and strong man makes himself happy," and "patience is the remedy for each one’s pain," as indeed it has been written by the wise. And certainly patience is said to be worth more than all the other virtues; whence the verse:

Per impacienciam namque immiset se quis quandoque rei ad se non pertinenti,quod est culpa simul et stultitia; quare regula iuris dicit: "Culpa estimmiscere rei ad se non pertinenti." Nam et Salomon in Proverbiis dixit,"Sicut qui apprehendit auribus canem, sic qui transit et impaciens commisceturrixe alterius." Unde idem dixit, "Melior est paciens viro forti, et quidominatur animo suo, expugnator est urbium." Licet alius sapiens dixit,"Veterem paciendo iniuriam, invitas novam." Et alius dixit, "Paciendo multavenient, que nequeas pati." Et diffinitur paciencia hic modo: "Pacienciavirtus contumeliarum et omnis adversitatis inpectus equanimiter portans;"vel "Paciencia est remedium iniuriarum," ut in Moralium Dogmatecontinetur, vel brevius: Paciencia est equanimis tollerantia illatorum.Et nota quod paciencia est species fortitudinis.

Through impatience, indeed, someone sometimes inserts himself into a matter not pertaining to himself, which is both a fault and a stupidity; wherefore the rule of law says: "It is a fault to meddle with a matter not pertaining to oneself." For Solomon also said in the Proverbs, "Like one who seizes a dog by the ears, so is he who passes by and, being impatient, mixes himself into another’s quarrel." Whence the same said, "Better is the patient than the strong man, and he who rules his spirit is a conqueror of cities." Although another wise man said, "By enduring an old injury, you invite a new one." And another said, "By being patient, many things will come which you will not be able to endure." And patience is defined in this way here: "Patience is the virtue bearing in the breast insults and every adversity with equanimity;" or "Patience is the remedy for injuries," as is contained in the Moral Dogma, or more briefly: Patience is the even-minded tolerance of things inflicted. And note that patience is a species of fortitude.

[Caput XIV.]

[Chapter 14.]

De fortitudine.

On Fortitude.

Que fortitudo habet in se species sex, videlicet: magnanimitatem, magnificentiam,securitatem, fidutiam, patientiam. Fortitudo est considerata periculorumsusceptio et diuturna laborum perpensio.

Which fortitude has in itself six species, namely: magnanimity, magnificence,security, confidence, patience. Fortitude is a deliberate undertaking of dangers and a prolonged weighing of labors.

Habeas itaque simul cum patientia fortitudinem et omnes alias virtutespredictas que dicuntur species fortitudinis. Liberalitatem super tua dispensationefacias die noctuque opponas. Diffinitur autem liberalitas in MoraliumDogmate hoc modo:

Therefore, have together with patience fortitude and all the other aforesaid virtues which are called the species of fortitude. Set liberality over your dispensation, and by day and by night set it in opposition. Moreover, liberality is defined in the Moral Dogma in this way:

[Caput XV.]

[Chapter 15.]

De liberalitate.

On liberality.

"Liberalitas est virtus animi benefactorum erogatrix, illam pro affectubenignitatem, pro effectu beneficitiam dicimus. Hec virtus tota in tribuendoconsistit. Quam liberalitatem non habent avari qui semper volunt accipereet nichil dare." Unde reprehensus fuit Scevola per Martialem qui dixit,

"Liberality is a virtue of mind, a disburser of benefactions; that, as to affection, we call benignity; as to effect, beneficence. This virtue consists wholly in giving. Which liberality the avaricious do not have, who always wish to receive and to give nothing." Whence Scaevola was reproved by Martial, who said,

[Caput XVI.]

[Chapter 16.]

De pace.

On peace.

Pax autem atque concordia tua iura pertractent, ita quod nichil cumscandalo vel bello exigas, si commode hoc fieri potest. "Pacem itaque cumhominibus habeas, cum vitiis bellum," ut quidam sapiens dixit. Nam et Apostolusin epistola ad Timotheum dixit, "Non coronabitur nisi qui legittime certaverit."Ut igitur coronam et pacem habeas, cum vitiis te certare oportet, et maximecum vitio impietatis.

But let peace and concord manage your rights, such that you exact nothing with scandal or war, if this can be done commodiously. "Therefore have peace with men, war with vices," as a certain wise man said. For the Apostle also said in the epistle to Timothy, "He will not be crowned unless he has contended legitimately." Therefore, that you may have the crown and peace, you ought to contend with vices, and especially with the vice of impiety.

Impii enim pacem nullatenus habere possunt, Ysaiatestante qui ait, "Impii quasi mare fervens, quod quiescere non potest,reddundant fluctus eius in conculcationem et lutum. Non est pax, dixitDeus meus, impiis." Et si cum vitiis ita certaveris, legemque Dei dilexeris,pacem multam habebis, propheta testante qui ait, "Pax multa diligentibuslegem tuam, et non est illis scandalum." Dei timorem rudibus preesse studeas,eosque Dei timorem instruas, fidem vero et speciem et caritate in pectoretuo semper habeas. De quibus satis supra tibi scribere curavi.

For the impious can by no means have peace, Isaiah bearing witness, who says, “The impious are like the seething sea, which cannot rest; its waves overflow into trampling and mire. There is no peace, said my God, for the impious.” And if you thus contend with vices and have loved the law of God, you will have much peace, the prophet bearing witness, who says, “Much peace to those loving your law, and for them there is no scandal.” Strive that the fear of God preside over the untrained, and instruct them in the fear of God; and faith, indeed, and hope and charity you should always have in your breast. About these I have taken care to write to you sufficiently above.

[Caput XVII.]

[Chapter 17.]

De constantia.

On constancy.

Contra levitatem et imbecilitatem animi constantiam viriliter opponas.De qua Tullius dixit, "Nichil est quod tam deceat, quam in omni re gerendacapiendoque consilio servare constantiam." Inde et Cato dixit,

Against levity and the imbecility of mind, you should virilely oppose constancy.Of which Tullius said, "Nothing is that so befits, as in every matter to be carried out and in counsel to be taken to preserve constancy." Thence also Cato said,

[Caput XVIII.]

[Chapter 18.]

De prudentia.

On Prudence.

Prudentia denique actionem tuam contemplationemque tuam et omnia dictafactaque tua disponat et regat atque gubernet. Nam ut ait Cassiodorus,"Superavit cuncta infatigabilis et expedita prudentia." Que prudentia sicdescribitur: "Prudentia est rerum bonarum et malarum utrarumque discretio,"cum electione boni et fuga mali. Que quidem prudentia ad beatam vitam satisest, secundum Senecam epistolarum dicentem,

Finally, let prudence arrange, rule, and govern your action and your contemplation and all your things said and done. For as Cassiodorus says, "Unwearied and unencumbered prudence has surpassed all things." Which prudence is thus described: "Prudence is the discretion between both good things and evil things," with the choosing of the good and the flight of the evil. And indeed this prudence is sufficient for the blessed life, according to Seneca, speaking in the Epistles,

Et nota quod prudentia habet sub se species sex, scilicet: rationem,intellectum, providentiam, circumspectionem, cautionem, docilitatem. Quidsit ratio, supra diffinitum est. Intellectus est speculatio veri.

And note that prudence has under itself six species, namely: reason,intellect, providence, circumspection, caution, docility. What reason is, has been defined above. Intellect is the speculation of the true.

[Caput XIX.]

[Chapter 19.]

De initio.

On the beginning.

Initium namque vehementer in inspiciendum est sicut per leges: "Uniuscuiusquerei potentissima pars est principium." Et uniuscuiusque contractus initiumspectandum est. Ita et in omnibus alijs negotijs diligenter circumspiciendasunt. Nam ut Salustius ait, "Omnia mala exempla orta sunt ex bonis initiis."Et quia ut dixit Ihesus Syrac dixit, "In omnibus bonis duplitia mala invenies,"prudenter et cum deliberato consilio in initia pertractabis.

For the beginning is to be most strongly inspected, as by the laws: "Of each and every thing the most potent part is the beginning." And the beginning of each contract is to be looked at. Thus also in all other negotiations things must be diligently surveyed. For, as Sallust says, "All bad examples arose from good beginnings."And because, as Jesus Sirach said, "In all good things you will find twofold evils,"prudently and with deliberated counsel you will handle beginnings.

"Prudentisenim proprium est consilia examinare, et non cito credulitate ad falsaprolabi."

"For it is the part of the prudent to examine counsels, and not quickly, through credulity, to lapse into false things."

Nam si in bonis initiis periculum est propter duplicia mala, multo maiuspericulum in aliis tibi rebus male inceptis versatur. Nam ut in decretislegitur, "Vix bono peraguntur exitu que malo sunt inchoacta principio."Et sic eciam Pamfilius dixit,

For if in good beginnings there is peril on account of twofold evils, a much greater peril is at hand for you in other matters ill-begun. For as it is read in the decrees, "Hardly are they carried through to a good exit which were inchoate with an evil beginning." And thus also Pamphilius said,

Nisi enim initia malorum conprimas, mala crescunt et modum non servant.Quare idem Senaeca dixit: "Nunquam pernitiosa servant modum: initia enimin potestate nostra sunt: de eventu fortuna iudicat." Et Martialis Cocusdixit,

Unless indeed you compress the beginnings of evils, evils grow and do not keep measure. Wherefore the same Seneca said: "Pernicious things never keep measure: for the beginnings are in our power: Fortune judges concerning the event." And Martial the Cook said,

De tristicia.

On sadness.

Circa prudentiam eciam illud nota quod si bene prudens fueris, tristiciamhuius seculi ab animo tuo penitus fugabis. Nam Salomon ait, "Sicut tineavestimento et vermis ligno, ita tristicia nocet hominis cordi." Et iterum,"Non contristabit iustum quicquid ei acciderit; impii autem replebunturmalo." Et Ihesus Sirac dixit, "Multos enim occidit tristicia, et non estutilitas in illa." Et alibi idem dixit, "Animus gaudens floridam vitamfacit, spiritus tristis exicat ossa." Et Seneca in epistolis dixit, "Nichilest stultius quam famam captare tristitie et lacrimas approbare;" "Nichilenim sapienti viro accidere potest, quod eum contristet: stat rectus subquolibet pondere." Et alibi idem dixit, "Nulla res citius ad odium venitquam dolor; recens dolor libenter ad se consolatorem inducit, inveteratusvero deridetur, nec inmerito: aut enim simulatus est aut stultus." Et Pamfiliusdixit,

Concerning prudence note this too: that if you are truly prudent, you will utterly drive away the sadness of this age from your mind. For Solomon says, "As the moth to a garment and the worm to wood, so sadness harms a man’s heart." And again, "Whatever happens will not sadden the just man; but the impious will be filled with evil." And Jesus son of Sirach said, "For sadness has killed many, and there is no utility in it." And elsewhere the same said, "A rejoicing mind makes a florid life, a sad spirit dries the bones." And Seneca in the Epistles said, "Nothing is more foolish than to hunt after a reputation for sadness and to approve tears;" "For nothing can happen to a wise man that makes him sad: he stands upright under any weight whatsoever." And elsewhere the same said, "Nothing comes more quickly into hatred than pain; fresh pain willingly brings a comforter to itself, but pain grown old is mocked, and not without cause: for either it was feigned or it was foolish." And Pamphilus said,

Si ergo moriantur amici tui, non eos plorabis. Nam ut idem ait, "Necsicci sint oculi amissio amico nec fluant: lacrimandum est, et non plorandum."Servias itaque amicis tuis in vita sua, et eos repara, si potes. Nam utidem ait, "Sanctius est amicum reparare quam flere." Et temperatus tamenfletus inter tristes non est prohibitus immo census, secundum beatum Paulumqui dixit in epistola prima ad Romanos, "Gaudete cum gaudentibus et fletecum flentibus," et cetera.

If therefore your friends die, you will not wail over them. For as the same says, “Let the eyes be neither dry at the loss of a friend nor overflow: there must be weeping, and not wailing.” Therefore serve your friends in their life, and restore them, if you can. For as the same says, “It is more sacred to repair a friend than to weep.” And yet a temperate weeping among the sorrowful is not prohibited, nay, is judged fitting, according to blessed Paul who said in the first epistle to the Romans, “Rejoice with those who rejoice and weep with those who weep,” and the rest.

Et eciam secundum Cassiodorum, "Piaculum quoddamest inter tristes velle gaudere." Et eciam Tullius De Amicitia dixit,"Proprium est animi bene constituti, et letari bonis rebus et dollere contrariis."

And also according to Cassiodorus, "It is a kind of sacrilege to wish to rejoice among the sad." And also Tullius On Friendship said,"It is proper to a well-constituted mind both to rejoice in good things and to grieve at their contraries."

Ideo eciam repellere debes tristitiam huius seculi, quia ut beatus Paulusdixit in epistola secunda ad Corrinthos, circa medium: "Seculi autem tristitiamortem operatur. Que enim secundum Deum est tristitia, penitenciam in salutemstabilem operatur." Et ideo illam a te repellere non debes, sed potiusillam die noctuque studeas habere, quia postea "convertitur in gaudium,"ut Dominus in evangelio dixit. Unde Salomon ait, "Cor sapientum ubi tristitia,et cor stultorum ubi letitia." Et iterum, "Melius est ire ad domum luctusquam ad domum convivii."

Therefore you must also repel the sadness of this age, because, as blessed Paul said in the second epistle to the Corinthians, about the middle: "But the sadness of the world works death. For the sadness which is according to God works penitence unto stable salvation." And therefore you ought not to repel that from yourself, but rather you should strive to have it day and night, because afterwards "it is converted into joy," as the Lord said in the Gospel. Whence Solomon says, "The heart of the wise is where sadness is, and the heart of fools where gladness is." And again, "It is better to go to the house of mourning than to the house of feasting."

Prudentia vero acquisita iustitiam tanquam tibi necessariam semper anteocculos habeas, illam diligendo et usque ad mortem pro illa pugnando. Dequa satis tibi supra dixi in titulo De Amore et Dilectione Rerum Incorporalium.

Indeed, with prudence acquired, you should have justice, as necessary for you, always before your eyes, loving it and fighting for it even unto death. About which I have said enough to you above, in the title On the Love and Dilection of Incorporeal Things.

[Caput XXI.]

[Chapter 21.]

De verecundia.

On modesty.

Verecundia insuper tua facta dictaque decoret. Ait enim Salomon, "Antegrandinem preibit corruscatio; et ante verecundiam preibit gracia." Spesenim est salutis. Hominem obiurgat pudor certe quem non flectit, non frangittimor.

Moreover, let your modesty adorn your deeds and words. For Solomon says, "Before the hail goes the coruscation; and before modesty goes grace." For indeed it is the hope of salvation. Surely shame reproves the man whom fear does not bend, does not break.

Nam ut ait sapiens, "Ubicumque pudor, ibi et fides." Et qui timetverecundiam, timet contumeliam; raro accipit iniuriam. Nam et alibi dixit,"Sine verecundia nichil rectum esse potest, nichilque honestum." QuareSeneca in epistolis dixit, "Verecundia bonum est in adolescente signum."

For as the wise man says, "Wherever modesty is, there too is faith." And he who dreads shame dreads contumely; he rarely receives injury. For elsewhere too he said, "Without modesty nothing can be right, and nothing honorable." Wherefore Seneca in the Letters said, "Modesty is a good sign in an adolescent."

"Pudor vero dimissus numquam reintegratur," ut idem ait. Que verecundiaet sic diffinitur: "Verecundia est in gestu et in verbo honestatem servare."Non tamen debet esse nimia verecundia. Nam ut ait quidam philosophus, "Tectaingenie debilitat verecundia, parva confirmat." Et nota quod si vitiispectus tuum purgaveris et illud predictis virtutibus aliisque undique armaveris,facillime poteris de activa vita ad contemplativam transire, et spirituambulando amorem presentis vite quos illaqueatos tenet contempnere.

"But shame, once dismissed, is never reintegrated," as the same man says. And modesty is thus defined: "Modesty is to preserve honesty in gesture and in word."Nevertheless, there ought not to be excessive modesty. For as a certain philosopher says, "Modesty debilitates a veiled talent; a small amount confirms it."And note that if you purge your breast of vices and arm it on every side with the aforesaid virtues and others, you will most easily be able to pass from the active life to the contemplative, and, walking in the spirit, to contemn the love of the present life, those whom it holds ensnared.

[Caput XXII.]

[Chapter 22.]

De amore vite contempnendo.

On despising the love of life.

Nam ut in Contemptu Mundi legitur,

For as is read in Contempt of the World,

Et si forte spem posueris in longa vita, recordare frequenter, quodSeneca dixit, "In longa vita pulvis et lutum et pluvia." Sic in longa vitamulta sunt incommoda. Et recordare eciam omnia mundana transitoria foreatque caduca. Dicitur enim in Mundi Contemptu,

And if by chance you shall have placed hope in a long life, remember frequently, thatSeneca said, "In a long life, dust and mud and rain." Thus in a long lifemany are incommodities. And remember also that all worldly things are to be transitory and caducous. For it is said in Contempt of the World,

Predictis itaque pensatis sapienterque cognitis, Salomon reputavit omniaque sub sole sunt vanitatem et afflictionem spiritus, et nichil sub solemanere, dicens:

Therefore, with the aforesaid things weighed and wisely known, Solomon reckoned that all things under the sun are vanity and an affliction of spirit, and that nothing under the sun remains, saying:

[Caput XXIII.]

[Chapter 23.]

De conversione ad Dominum.

On the conversion to the Lord.

Non itaque tardes converti ad Dominum, nec differas de die in diem.Nam ut quidam philosophus dixit, "Si gravatus fueris aliquo modo et facilepossis liberari, non expectes, quia dum expectabis liberari facilius, gravaberisamplius." Et eciam Ihesus filius Sirac dixit, "Nescit homo finem suum;sed sicut pisces capiuntur amo, et sicut aves conprehenduntur laqueo, siccapiuntur homines in tempore." Nam ut Marcialis dixit,

Do not, therefore, delay to be converted to the Lord, nor put it off from day to day. For, as a certain philosopher said, "If you are burdened in some way and can easily be freed, do not wait, because while you wait to be freed more easily, you will be weighed down more." And likewise Jesus son of Sirach said, "Man does not know his end; but just as fish are caught by a hook, and just as birds are caught by a snare, so men are caught in time." For, as Martial said,

Queres enim sive tranquilitas sive quieto animo esse non potest. Undeidem dixit, "Nulla placida est quies, nisi quam ratio composuit." Nam "Interdumquies inquieta est;" nec est tranquillitas in ocio inconcusso iacere. Etalibi idem dixit, "Quid prodest mare traicere et urbes mutares et vitianon mutantur." Et eciam quidam alius philosophus dixit, "Bene vivere omniloco potes, nisi te ipsum destituas." Non ergo destituere vel delinqueredebes, sed animum et cor tuum et mentem tuam predictis virtutibus ornare,et non solum cor amandum est, sed eciam corpus tecum.

For you seek what cannot be: either tranquility or to be of a quiet mind. Whence the same man said, "No placid rest exists, except what reason has composed." For "sometimes rest is restless;" nor is tranquility to lie in leisure unshaken. Etalibi the same man said, "What does it profit to cross the sea and to change cities, and vices are not changed." And also a certain other philosopher said, "You can live well in every place, unless you abandon yourself." Therefore you ought not to abandon or to delinque yourself, but to adorn your spirit and your heart and your mind with the aforesaid virtues, and not only is the heart to be loved, but also the body together with you.

Ait enim Apostolusin epistola ad Ephesios circa finem,

For the Apostle says in the epistle to the Ephesians near the end,

De vita activa et contemplativa.

On the active and contemplative life.

Conversione ante ad Dominum a te facta, poteris de duabus viis unameligere, videlicet activam vel contemplativam vitam, de quibus hominesmulta cogitando pluresque valde dubitant quam eligere velint. Sed Tulliusde activa vita dixit, "Fructuosior autem hominum generi, et ad caritatemamplitudinemque aptior est vita eorum, qui se ad rem publicam et ad magnasres gerendas accomodaverunt. Et iterum de eadem Tullius dixit,

With conversion beforehand made to the Lord by you, you will be able to choose one of two ways, namely the active or the contemplative life, about which, after much thinking, many men are very much in doubt what they wish to choose. But Tullius said about the active life, “More fruitful for the human race, and more apt for charity and for amplitude, is the life of those who have accommodated themselves to the commonwealth and to the carrying-on of great affairs.” And again about the same Tullius said,

De vita autem contemplativa, que otiosa sive tranquilla dicitur, idemTullius dixit,

But concerning the contemplative life, which is called otiose or tranquil, the sameTullius said,

Hec tibi, fili karissime, de amore et dilectione Dei et proximi et aliarumrerum et de forma vite breviter et summatim scribere curavi, non tamenad plenum propter parvitatem mee scientie. Verum quia ut ait lex, "Quinon subtiliter factum tantum dat laudabilior est quam prius invenit." Tuinvocato Dei omnipotentis nomine ex ingenio ab eo tibi prestito hoc opusculumemendabis et augere studebis, et cum dederit tibi gratiam vitam mutabis,et vitia et peccata ita vinces, atque fugabis, ut merito Vincentius valeasnuncupari. Viriliter ergo age confortetur cor tuum et sustine Dominum etad regnum celorum satage pervenire.

These things to you, dearest son, about the love and dilection of God and of the neighbor and of other things, and about the form of life, I have taken care to write briefly and summarily, yet not fully because of the smallness of my knowledge. But indeed, because, as the law says, "He who does not, with subtlety, only give a thing made is more praiseworthy than the one who first found it." You, having invoked the name of Almighty God, from the talent bestowed on you by Him, will amend this little work and will strive to augment it, and when He has given you grace you will change your life, and you will conquer vices and sins and put them to flight in such a way that you may deservedly be able to be named Vincent. Therefore act manfully, let your heart be strengthened, and wait for the Lord, and strive to arrive at the kingdom of the heavens.

Ad quod ille nos conducat qui sinefine vivit et regnat. Amen.

To which may He conduct us, who lives and reigns without end. Amen.

Explicit liber de amore et dilectione Dei et proximi et aliarum rerumet de forma vite, quem Albertanus causidicus Brixiensis de hora SancteAgathe compilavit ac scripsit, cum esset in carcere domini imperatorisFrederici in civitate Cremone. In quo positus fuit cum esset capitaneusGavardi ad defendum ipsum ad utilitatem communis Brixie, anno Domini millesimoducentesimo trigessimo octavo, de mense Augusto in die Sancti Alexandro,quo obsidebatur civitas Brixie per eundem imperatorem indictione. Rubrica.

Here ends the book on love and the dilection of God and of neighbor and of other things, and on the form of life, which Albertanus, trial-advocate of Brescia, of the ward of Saint Agatha, compiled and wrote, when he was in the prison of lord emperor Frederick in the city of Cremona. Into which he was confined when he was captain of Gavardo, to defend it for the utility of the commune of Brescia, in the year of the Lord 1238, in the month of August on the day of Saint Alexander, on which day the city of Brescia was besieged by that same emperor, in the indiction. Rubric.