Albertano of Brescia: Sermo Januensis

Congregatio nostra sit in nomine Domini a quo est omne datum optimum et omnedonum perfectum descendens a patre luminum, apud quem non est trasmutationec vicissitudinis obumbratio. Licet a Sapiente dictum sit «Inter sapientesnon audeas loqui» tamen non confisus de mea scientia, sed de Christimisericordia qui dixit: vos non estis qui loquimini, sed Spiritus Patris meiqui loquitur in vobis, confisus etiam de vestra benigna audientia loquarinter vos sapientes verba. Domini dicentis «vos estis sal terræ, quod sisal evanuerit in quo salietur?

May our congregation be in the name of the Lord, from whom is every best gift and every perfect gift, descending from the Father of lights, with whom there is no shadow of transmutation or vicissitude. Although it has been said by the Wise, "Among the wise do not dare to speak," yet not trusting in my own learning but in the mercy of Christ who said, "you are not those who speak, but the Spirit of the Father who speaks in you," and trusting also in your kindly hearing, I will speak among you, O wise ones, the words of the Lord, who said, "you are the salt of the earth; if the salt has vanished, with what shall it be salted?"

ad nihilum valet ultra nisi eiiciatur foraset conculcetur ab hominibus».

it is of no value any longer unless it be cast out, perhaps even trampled underfoot by men».

Quamvis verba ista dicta sint Apostolis per Dominum Nostrum Jesum Christum,tamen et vobis sapientibus per quandam similitudinem verba prædicta: vosestis sal terræ, dici possunt, quia sicut per Apostolos Christiani reductisunt ad saporem fidei et dulcedinem eternæ vitæ, ita et per vos vestramquesapientiam reduci debent omnes actus hominum ad vos confluentium causaconsilii vel adjutorii, ad saporem rationis et salsedinem justitiæ, acdulcedinem præceptorum juris. Scire namque, fratres, debetis quodSacerdotes nostri quando nos Christianos fecerunt, in ore cujuslibet nostrumsalem apposuerunt dicentes í-- «Accipe sal sapientiæ ut tibi proficiat advitam eternam». Salem sapientiæ in ore habere debemus secundum beatumPaulum qui ait in Epistola ad Colossenses: sermo vester semper in grano salesit conditus, ut sciatis quomodo oporteat vos unicuique respondere.

Although these words were spoken to the Apostles by Our Lord Jesus Christ, yet to you, the wise, by a certain similitude the aforesaid words may be said: you are the salt of the earth, for just as through the Apostles Christians were brought back to the savor of faith and the sweetness of eternal life, so also through you and your wisdom should all the acts of men coming to you for cause, counsel, or help be brought back to the savor of reason and the saltness of justice, and the sweetness of the precepts of the law. For know, brethren, that our Priests, when they made us Christians, put salt in the mouth of each one of us, saying — “Receive the salt of wisdom, that it may profit thee unto eternal life.” We ought to have the salt of wisdom in our mouth according to blessed Paul who says in the Epistle to the Colossians: let your word always be seasoned with a grain of salt, that ye may know how ye ought to answer each one.

Quare videndum est, quid sit initium sapientiæ, quid sit sapientia, quæsint sapientiæ commoda.

Therefore it must be observed what is the beginning of sapience, what sapience is, and let them seek the commoda of sapience.

Etenim initium Sapientiæ est timor Domini ut propheta dixit. Nam qui timetDeum, omnia timet eum. Qui vero non timet Deum timet omnia, ut quidamphilosophus dixit; et alius dixit: timor Domini sit negotiatio tua et veniettibi aurum sine labore.

For indeed the beginning of Wisdom is the fear of the Lord, as the prophet said. For he who fears God fears him in all things. But he who does not fear God fears everything, as a certain philosopher said; and another said: let the fear of the Lord be your commerce, and gold will come to you without labour.

Sapientia vero est perfectum bonum mentis humanæ acdivinarum et humanarum rerum scientia, ut dixit Seneca. Sapientiæ verocommoda sunt infinita, nam ut dixit Salomon in Proverbiis: melior estSapientia cunctis speciosis opibus, et omne desiderabile ei non poteritcomparari. Et iterum: dic Sapientiæ soror mea es: et prudentiam voca amicamtuam.

Wisdom, however, is the perfect good of the human mind and the knowledge of divine and human things, as Seneca said. But the benefits of Wisdom are infinite; for as Solomon said in Proverbs: Wisdom is better than all fair riches, and every desirable thing cannot be compared to her. And again: say to Wisdom, “You are my sister,” and call Prudence your friend.

Et iterum: posside sapientiam quia auro melior est argento. Et JesusSirach dixit: vinum et musica letificant cor, et super utraque dilectiosapientiæ. Et pro certo est sciendum, sapientiam esse talis virtutis quodsine studio sapientiæ nemo beate vivere possit et sine sapientia animiæger dicatur ut Seneca in Epistolis dixit. Sapientia enim animum firmat etfabricat, vitam disponit, regit actiones, agenda et omittenda demonstrathæc nos debet tueri; Sapientia docebit ut Deum sequaris feras causasdiscutit hæc exigit ut ad legem suam quisque vivat nec a rationem vitædissentiat.

And again: possess Wisdom, for she is better than gold and silver. And Jesus Sirach said: wine and music gladden the heart, and above both is the love of Wisdom. And it ought to be known for certain that Wisdom is a virtue of such a kind that without the pursuit of Wisdom no one can live happily, and without Wisdom the soul is called sick, as Seneca said in his Letters. For Wisdom strengthens and fashions the mind, disposes life, rules actions, shows what is to be done and omitted; she ought to protect us. Wisdom will teach that you follow God, she examines difficult causes; she demands that each one live according to her law and not dissent from the rule of life.

Hæc ita hominem sapientem facit ut a quodam philosopho dicitur: Sapiensfert arma contra omnes dum cogitat. Dicitur enim sapientia est scientiasapore virtutum condita. Ad hoc ergo, ut habeamus scientiam sapore virtutumcondita videamus quid sit scientia, quid sit virtus et quibus modis saporevirtutum condiatur.

This therefore makes a man wise, so that, as a certain philosopher says: The wise man bears arms against all while he thinks. For it is said that wisdom is knowledge founded with the savor of virtues. Therefore, that we may have knowledge founded with the savor of virtues, let us see what knowledge is, what virtue is, and in what ways it is founded with the savor of virtues.

Scientia est nobilis possessio quæ distributa multipliciter suscipitincrementum et avarum dedignatur possessorem, et nisi publicetur citoelabitur et evanescit. Publicari ergo debet et disputari scientia, utaugmentetur et incrementum recipiatur. Quare Seneca dicit í-- de formulahoneste vitæ í-- Nullius inprudentiam despicias; rari sermonis ipse, sedloquentium patiens, severus ac serus, ilaris non aspernans; sapientiæcupidus et docilis, quæ scieris sine arrogantia postulanti impartiens, quænescieris sine occultatione ignorantiæ tibi benigne postula impertiri.

Knowledge is a noble possession which, when distributed, receives manifold increase and scorns a covetous possessor, and if it is not made public it quickly slips away and vanishes. Therefore knowledge ought to be published and disputed, that it may be enlarged and receive growth. Wherefore Seneca says — on the maxim of an honest life — “Despise no one’s prudence; be yourself of few words, patient with talkers, severe and sober, cheerful yet not harsh; eager for and teachable in wisdom: impart what you know to one who asks without arrogance; what you do not know, without concealing your ignorance, kindly ask to have bestowed upon you.”

Virtus autem secundum Augustinum est habitus mentis bene constitutæsecundum humanam naturam consentaneam rationi. Conditur vero scientia saporevirtutum et ad sapientiam reducitur, ut per eam reducatur actus hominum adsaporem rationis et salsedinem justitiæ et juris præceptorum dulcedinemduobus modis, videlicet locutione septemplici et etiam virtutis exercitiotriplici.

Virtue, however, according to Augustine, is a habit of the mind well constituted according to human nature, consonant with reason. Knowledge is indeed formed with the sapor of virtues and is reduced to wisdom, so that by it the actions of men are brought back to the taste of reason and to the saltiness of justice and the sweetness of the precepts of law in two ways, namely by a sevenfold locution and also by a threefold exercise of virtue.

Namque in primis, cum homines ad nos confluunt causa consilii vel ausiliihabendi, curare debemus ut vereri et diligere videamus. Postea vero debemuseos alloqui bene et bona eis dicere, ut eos trahantur ad nostram amicitiam,nam ut ait Salomon: principium amicitiæ est bene loqui. Male dicere estexordium inimicitiarum.

For in the first place, when men come together to us for the sake of counsel or of having aid, we ought to take care that we appear to revere and to esteem them. Afterwards indeed we ought to address them well and to say good things to them, so that they may be drawn into our friendship; for as Solomon says: the beginning of friendship is to speak well. To speak ill is the beginning of enmities.

Secunda vero allocutione debemus loqui dulciter et dulcia verba proferre.Nam ut idem ait: Verbum dulce multiplicat amicos, et mitigat inimicos, indeetiam dici consuevit: silva tenet leporem sapientis lingua leporem. í-- EtPanphilus dixit: Excitat et nutrit facundia dulcis amorem.

By the second allocution we ought to speak dulcely and to utter dulcet words. For as the same [author] says: A sweet word multiplies friends, and softens enemies; hence even it has been said: the wood holds the charm, the wise man’s tongue the charm. — And Panphilus said: Sweet eloquence both awakens and nourishes love.

Tertia vero allocutione debemus loqui molliter et molles responsioneshabere, nam ut idem ait: mollis responsio frangit iram, sermo quoque durusexcitat furorem.

By the third address, however, we ought to speak gently and to have soft responses, for as the same [author] says: a gentle reply breaks anger, and harsh speech likewise excites fury.

Quarta vero allocutione debemus loqui pulchre et honeste et pulchra verbaproferre, turpibus penitus ommissis, nam dixit Beatus Paulus: Turpiacolloquia bonos mores corrumpunt. Et Seneca de formula honestæ vitæ dixit:a verbis quoque turpibus abstineto, quia licentia eorum imprudentiam nutrit.Et Salomon dixit: homo assuetis in verbis improperii non erudietur cunctisdiebus vitæ suæ í-- Et Socrates dicit: quæ facere turpe est, ea necdicere honestum puto.

In the fourth address we must speak pulchre and honestly and utter pulchra words, with turpible things wholly omitted, for Blessed Paul said: “Foul colloquia corrupt good mores.” And Seneca, on the formula of an honest life, said: “Abstain also from foul words, for the licence of them nourishes imprudentia.” And Solomon said: “A man accustomed to words of reproach will not be corrected in all the days of his life” — and Socrates says: “What it is shameful to do, that I do not reckon honest to say.”

Quinta vero allocutione debemus loqui composite et verba composita et ornatadicere; nam ut ait Salomon: Favus mellis verba composita dulcedo animæ etsanitas est ossium; et Cassiodorus dixit: loqui hominibus communiter datumest, solus ornatus est qui discernit indoctos.

Fifthly, in speech we ought to speak composedly and to utter composed and ornate words; for as Solomon says: A honeycomb of honey — composed words are the sweetness of the soul and the health of the bones; and Cassiodorus said: To speak is commonly given to men, only he is adorned who discerns the unlearned.

Sexta vero allocutione debemus loqui scienter, ut ea quæ proferimus certaet cognita sint í-- Unde quidem sapiens cum interrogatus esset ab alioquomodo posset optime dicere, respondit: si tantummodo dixeris quod benescieris; non enim dicere debemus verba obscura vel ambigua vel sophistica.Nam nihil interest neget quis vel taceat an obscure respondeat quantum adhoc ut incertum dimittat interrogantem, ut lex dicit. Unde etiam quidamphilosophus dicit: Sanctius est esse quam quod nemo intelligat dicere. EtJesus Sirach dicit: «qui sophistice loquitur odibilisest, in omni redefraudabitur; non enim illi est a Domino data gratia».

But in the sixth mode of speaking we must speak knowledgeably, so that the things we utter may be certain and known — wherefore when a wise man was asked by another how he could best speak, he answered: provided only that you say what you know well; for we ought not to speak obscure, ambiguous, or sophistic words. For it makes no difference whether one denies or is silent or answers obscurely insofar as to leave the questioner uncertain, as the law says. Hence also a certain philosopher says: It is more holy to be than to speak what no one understands. And Jesus Sirach says: “He who speaks sophistically is hateful, and in every matter he will be defrauded; for grace is not given to him from the Lord.”

Septima autem allocutione debemus loqui sapienter, sine dolo, fraude etmalitia, bona mente et intentione et sine alterius lesione; et itaseptemplici locutione tali conditur scientia virtutum sapore.

Seventhly, in our address we ought to speak wisely, without deceit, fraud, and malice, with good mind and intention and without injury to another; and thus by such sevenfold speech is founded the scientia of virtues in the savor of virtue.

Conditur etiam ut prædixi triplici virtutis exercitio.

It is also established, as I have said before, by the threefold exercise of virtue.

Nam ut ait Tullius: Omnis virtus in rebus utitur. Quarum prima inprospiendoest quid in unaquaque re verum sincerumque sit, quid consentaneum quidconsequens, ex quibus quæque gignantur quæ cujusque rei causa sit.

For, as Tullius says: All virtue makes use of things. The first of these, in inspecting, is to discern what in each matter is true and sincere, what is fitting and what is consequent, from which things each arises and what is the cause of every thing.

Alia est cohibere motus animi turbatos et appetitiones obedientes efficererationi.

Another is to restrain the disturbed motions of the mind and to make the appetites obedient to reason.

Tertia est rebus quas acquirimus uti moderate atque scienter. De quibussingulis despiciamus. In primo igitur virtutis exercitio, quando homines adnos veniunt causa consilii vel auxilii perspiciendum est quid verum sit,quia veritas post Deum colenda est, quæ sola Deo homines primos facit, cumipse Deus veritas sit, ipso testante: Ego sum via veritas et vita: Quodautem adjecit Tullius, sincerumque: hæc ideo dixit quia sincera et puraveritas spectanda est mendacio penitus fugato.

The third is to use moderately and wisely the things which we acquire. Let us consider each of these. In the first exercise of virtue, therefore, when men come to us for the sake of counsel or aid, one must discern what is true, for truth after God is to be honored, which alone makes men foremost before God, since God himself is truth, he himself testifying: I am the way, the truth, and the life. And what Tullius added — “and sincere” — he said for this reason: truth, being sincere and pure, is to be regarded with falsehood utterly driven away.

Quare dixit Cassiodorus:Bonum est, verum si in eo nihil misceatur adversum. Et Dominus dixit:Diabolus est mendax et pater ejus. Et Salomon dixit: potius est diligendusfur quam assiduus in mendacio.

Wherefore Cassiodorus said: It is good, provided that nothing contrary be mixed with it. And the Lord said: The Devil is a liar and his father. And Solomon said: Better is it to be loved than to be assiduous in falsehood.

Super eo vero quod adjecit consentaneum.Statim in negotio nobis proposito inspicere debemus utrum negotium illud sitconsentaneum rationi an non. Similiter inspiciendum est qui contradicanthuic negotio et qui consentiant ad hoc ut cognoscamus utrum negotium perducipossit ad effectum an non. Quid autem consequens ideo adjecit, quia quædamin principio videntur bona ex quibus multa mala sequuntur.

Moreover concerning that which he added, “consentaneum.” Immediately, in the business proposed to us we must inspect whether that business is consentaneum to reason or not. Similarly to be inspected are those who contradict this business and those who consent to it, so that we may know whether the business can be carried through to effect or not. But why he added “consequens”: because some things appear good in principle, from which many evils follow.

In omnibus enimbonis duplicia mala invenies, ut Sapiens dixit. Quare inspicienda sunt, exquibus quæque gignantur et quæ cuique rei causa sit. Quare dixit Seneca,de formula honestæ vitæ, cuique rei causam requirere et cum initiainvenies exitus cogitabis.

In all goods you will find twofold evils, as the Wise man said. Therefore they must be inspected, from which each is engendered and what is the cause of each thing. Wherefore Seneca said, on the outline of an honest life, to inquire the cause of each thing, and when you find the beginnings you will ponder the outcomes.

Inde Pamphilus dixit:

Then Pamphilus said:

Principium finemque simul prudentia spectat Rerum finis habet crimen et omne Verbi principium finem circumspice verbi Ut melius possit præmeditata loqui.

Prudence regards beginning and end together
The end of things has blame and every
Observe the beginning and end of the word, look round the word
So that one may better be able to speak what is premeditated.

In secundo vero virtutis exercitio cohibere debemus motus animi turbatos etappetitiones obedientes efficere rationi; quod fieri debet dupliciter,videlicet ut cohibeamus motus turbatos animi loquentis nobis. Nam in negotionobis proposito statim recurrere debemus ad Deum et ad conscientiam nostram,et ad modum galli qui cum cantat cum alis ter se percutit. Sed si motusnostri animi in aliquo sint turbati vel odio vel precibus vel timore velinvidia vel aliquo denique excessu prædicto, a nostro animo penitusrepellere debemus, Deum et conscientiam præ oculis habentes.

In the second exercise of virtue we must restrain the disturbed motions of the mind and make appetitions obedient to reason; which must be done twofold, namely that we restrain the disturbed motions of the speaking mind within ourselves. For in business undertaken we must immediately recur to God and to our conscience, and in the manner of the cock who, when he crows, smites himself three times with his wings. But if the motions of our mind are in any way disturbed by hatred or by prayers or by fear or by envy or by any, finally, of the aforesaid excesses, we must thrust them utterly from our soul, holding God and conscience before our eyes.

Similiter simotus animi loquentis nobiscum turbati sint aliqua ex prædictis causis,alia qui vult, ut ei præstemus consilium vel auxilium in mala causa, velindicemus etiam malitias vel collusiones vel faciamus aut dicamus aliquidquod ledat pietatem vel æxtimationem aut reverentiam nostram vel suam, veletiam aliquid quod sit contra bonos mores, statim, Deum præ oculishabentes, aperta fronte debemus animi ejus motus perturbatos propossecohibere eique benigne dicere: amice non potes hoc fieri, qua facta quæpietatem nostram ledunt, vel æstimationem vel verecundiam, et, utgeneraliter dicam, quæ contra bonos mores fiunt, nec nos posse facerecredendum est. Nam id fieri demum dicitur quod commode fieri potest, utleges nostræ clamant. Et si forte amicus vel vicinus vel aliquis potens velnotus institerit ut prædicta faciamus, viriliter debemus resistere, necdebemus pati ad malitiam nos trahi, sed ad modum calamitæ quæ trahit ad seferrum, eum vel illos ad nostrum bonum propositum trahere debemus, sequendopreceptum Beati Pauli dicentis: «Noli vici a malo sed vice in bono malum»et imitando consilium Salomonis qui ait: noli esse humilis in sapientia tuane humiliatus in stultitia seducaris.

Similarly, if the motions of the soul speaking with us are disturbed by any of the aforesaid causes, or if another wishes that we supply him counsel or aid in an evil cause, or that we reveal malices or collusions, or that we do or say anything that injures piety or estimation or our or his reverence, or even anything that is against good morals, immediately, keeping God before our eyes, with open brow we must restrain the perturbed motions of his mind on his behalf and say kindly to him: friend, you cannot have this done; for deeds which wound our piety or estimation or modesty, and, to speak generally, which are done against good morals, it ought not to be believed that we can do. For that is said to be done at last which can be done conveniently, as our laws proclaim. And if perhaps a friend or neighbor or some powerful or known person insists that we do the aforesaid, we must resist manfully, nor ought we to suffer ourselves to be drawn into malice, but, as calamity that draws iron to itself, we must draw him or them to our good purpose, following the precept of the Blessed Paul who says, “Do not be overcome by evil, but overcome evil with good,” and imitating the counsel of Solomon who said: do not be lowly in your wisdom, lest, humbled in folly, you be seduced.

Nam secundum regulam amoris: non estexcusatio peccati si amici causa peccaveris, amici enim crimina si ferasfacias tua, plus etiam dicit: quia bis peccat qui peccato obsequiumaccomodat, et crimen sibi parat qui nocentem adjuvat, nec timeamus potentesnec illis inhereamus. Nam ut Seneca dixit: si in amicitiam et clientelampotentissimi hominis deveneris, aut amicitia aut fides perdenda est. QuareSalomon ait: advocatus a potentiore discede ex hoc enim magis te advocabit,non tamen longe sis ab eo ne in oblivione tradas.

For according to the rule of love: there is no excuse for sin if you have sinned for a friend’s sake, for if you bear or commit a friend’s crimes as your own. It even says: he sins twice who accommodates obedience to sin, and he prepares a crime for himself who aids the wrongdoer; nor should we fear the powerful nor cling to them. For as Seneca said: if you come into the friendship and clientelage of the most powerful man, either friendship or fidelity must be lost. Wherefore Solomon said: depart from the advocate of the more powerful, for he will plead for you the more; yet do not be so far from him that you consign him to oblivion.

Nunc accedendum ad tertium virtutis exercitium ut Tullius ait. Tertia estrebus quas aquirimus uti moderate atque scienter. In quo notare debemus quodillos qui ad nostrum consilium vel auxilium veniunt semper nos acquireredebemus ut ab eis lucrari et eorum amicitia et lucro uti moderate atquescienter secundum virtutis proprietatem; nam ut idem Tullius dixit: propriumvirtutis esse status et conciliare animos hominum et ad usus suos idestutilitate adjungere.

Now we must proceed to the third exercise of virtue, as Tullius says. The third concerns the things which we seek to acquire: to use them moderately and wisely. In this we must note that those who come to our counsel or help we should always seek to gain (acquirere) so that we may profit from them and make use of their friendship and of their profit moderately and wisely, according to the propriety of virtue; for as the same Tullius said: it is proper to virtue to be composed and to conciliate the minds of men and to add to its uses, that is, to utility.

Utilitates ergo et lucra et commoda ab eis traheredebemus; nam, ut ait Augustinus: licet advocato vendere justam advocationemet jurisperito vendere consilium. Veruntamen lucrum sive commodum debet essepulcrum et non turpe, debet esse moderatum, debet esse etiam naturale et noncontra naturam.

We ought therefore to draw utilities and profits and advantages from them; for, as Augustine says: it is permitted for an advocate to sell a just advocacy and for a jurisprudent to sell counsel. Yet the profit or advantage ought to be fair and not disgraceful, ought to be moderate, ought also to be natural and not against nature.

Pulcrum debet esse, quia turpia lucra ab heredibus sunt extorquenda, ut lexnostra dicit. Quare Seneca dicit: turpe lucrum velut dispendium fugito, etalius dixit: lucrum cum mala fama damnun est appellandum.

A profit ought to be fair, for shameful gains must be extorted from heirs, as our law says. Wherefore Seneca says: turpe lucrum velut dispendium fugito, and another said: a profit with a bad reputation ought to be called a loss.

Moderatum esse debet, videlicet cum modo. Modus est in omnibus servandusunde dici consuevit:

It ought to be moderate, namely with measure. A measure is to be observed in all things, whence it is wont to be said:

Est modus in rebus sunt certi denique fines, Quos ultraque citraque nequit consistere rectum.

There is a modus in things: there are, in short, certain fines (bounds),
which on either side — ultraque citraque — right cannot consist (stand).

Componitur commodum ex con et modo; nam ut ait Cassiodorus: si commodummensura equitatis excessit, vim sui nominis non habebit.

'Commodum' is composed from con- and modo; for, as Cassiodorus says: if commodum exceeds the measure of equity, it will have no force of its name.

Debet esse naturale et comune, videlicet cum commodo nostro, nam ut ait lexnaturæ: equum est neminem cum alterius jactura fieri locupletiorem, plusetiam Tullius enim ait: Neque timor, neque dolor, neque mors, neque aliquidquod extrinsecus hujusmodi accidere possit tam est contra natura quam exalieno incomodo suum augeri commodum, maxime de exiguitate mendici; nam utait Cassiodorus: Ultra omnes credulitates est divitem velle fieri deexiguitate mendici. Quare mendicos et pauperes ac debiles, orphanos etviduas ac miserabiles personas, libentissime, gratis et non per pecuniamjuvare debemus. Maximum enim lucrum est ex hoc sibi et Deo servire et itaprædictis inspectis diligenterque cognitis, tali septemplici locutione actriplici virtutis exercitio possumus scientiam nostram sapore virtutumcondire ac per sapientiam nostram omnes actus hominum ad nos confluentiumreducere quippe saporem rationis et salsedinem justitiæ ac dulcedinempræceptorum juris.

It ought to be natural and common, namely with our common good, for as the law of nature says: it is fair that no one become richer by another’s loss; moreover Tullius says: Neither fear, nor pain, nor death, nor anything outward of that sort that can befall is so contrary to nature as that one’s advantage should grow from another’s inconvenience, especially concerning the want of a mendicant; for as Cassiodorus says: It is beyond all belief to wish to become rich from the paucity of a beggar. Wherefore we ought most willingly to help beggars and the poor and the weak, orphans and widows and miserable persons, freely and not for money. For the greatest gain is thereby to serve oneself and God, and thus, the foregoing having been inspected and diligently known, by such a sevenfold locution and a threefold exercise of virtue we can season our knowledge with the savor of virtues and, by our wisdom, bring back to us all the acts of men that flow toward us — namely the savor of reason and the saltiness of justice and the sweetness of the precepts of the law.

Videamus itaque quid sit ratio, quid justitia et quæsunt juris præcepta.

Let us therefore see what ratio (reason) is, what justice is, and what the precepts of law seek.

Ratio certe est quidam mentis aspectus qui dicitur naturæ imitatio, utSeneca in Epistolis dixit; et ita definitur: ratio est vis discretiva boniet mali, liciti et illiciti, honesti et inhonesti cum electione boni et fugamali; inde etiam dicitur ratiocinatio, idest rationis inquisitio et certesapor rationis multus est. Quare ratio bene adhibita quid optimum sitconvenit, neglecta vero multis implicatur erroribus, et qui rationem secumportat totum mundum vincit. Quare quidam philosophus dixit: si vis vinceretotum mundum subjice te rationi.

Reason certainly is a certain aspect of the mind which is called the imitation of nature, as Seneca said in his Epistles; and thus it is defined: reason is the power that distinguishes good and evil, lawful and unlawful, honorable and dishonorable, with the choice of good and the flight from evil; hence also it is called ratiocination, that is, an inquiry of reason, and certainly the savor of reason is great. Therefore reason well applied agrees what is best, but when neglected it is entangled in many errors, and he who carries reason with him conquers the whole world. Wherefore a certain philosopher said: if you would conquer the whole world, subject yourself to reason.

Subjicere ergo debemus nos rationi; etetiam alios, cum quibus utimur, proposse nostro et ad salsedinem justitiæactus hominum reducere debemus.

We must therefore subject ourselves to reason; and even those others with whom we associate we ought to set before our own reason, and reduce the acts of men to the savor (saltiness) of justice.

Iustitia vero secundum Tullium est omnium domina et regina virtutum; quareidem Tullius dixit: fundamentum est perpetuæ commendationis et famæjustitia, sine qua nihil potest esse laudabile. Seneca vero definivitjustitiam dicens: Iustitia est naturæ tacita conventio et in adjutoriummoltorum inventa. In moralium vero dogmate definitur: Iustitia est virtushumanæ societatis conservatrix et comunis utilitatis; secundum vero legesdefinitur justitia: constans et perpetua voluntas jus suum uniquiquetribuens.

Justice, however, according to Tullius, is the mistress and queen of all virtues; for Tullius said: justice is the foundation of perpetual commendation and fame, without which nothing can be laudable. Seneca, moreover, defined justice, saying: Justice is a tacit convention of nature and found as an aid of many. In the dogma of morals it is defined: Justice is the virtue that conserves human society and common utility; and according to the laws justice is defined: the constant and perpetual will to render to each his own right.

Prædictis vero pensatis ac multis aliis quæ de justitia dicipossunt. Et Jesus Sirach ait: Filii agonizare pro anima tua et usque admortem certa pro justitia et Dominus expugnabit pro te omnes inimicos tuos.

With the aforethought matters weighed and many others which have been said about justice. And Jesus Sirach says: Children, struggle for your soul, and even unto death be steadfast for justice, and the Lord will overthrow all your enemies for you.

Iuris quoque præcepta quæ maximam dulcedinem habent sunt hæc: honestevivere, alterum non ledere suum cuique tribuere. Servemus ergo prædicta etin nobis locum habebit lex dicens: militant namque patroni causarumgloriosæ vocis confisi munimine laborantium spem, vitam posterosquedefendere; vox enim nostra videlicet fama nostra gloriosa erit. Est enimgloria frequens de aliquo fama cum laude, quam famam multum affectaredebemus; ait enim Paulus: quæcumque sunt bonæ famæ hec cogitate, et JesusSirach dixit: lux oculorum letificat animam et fama bona impinguat ossa; etalibi: curam habe de bono nomine, hoc enim magis permanebit quam millethesauri et magni et pretiosi.

The precepts of law which have the greatest sweetness are these: to live honorably, to harm no other, to render to each his own. Let us therefore keep the aforesaid, and the law saying will have a place in us: for patrons of causes, trusting in the protection of a glorious voice, strive to defend the hope, life, and posterity of those who toil; for our voice, that is, our fame, will be glorious. For glory is a frequent fame of someone with praise, which reputation we ought greatly to desire; for Paul says: whatever things are of good repute, think on these, and Jesus Sirach said: the light of the eyes gladdens the soul and a good name fattens the bones; and elsewhere: take care of a good name, for this will endure more than a thousand treasures, both great and precious.

Et alius dixit: cesset omnis virtus nisi famalate pateat et erimus confisi munimine sive amore civium, «unum enim estinespugnabile munimentum sive amor civium, ut Tullius dixit» qui etiam ait:omnium rerum nec quidquam aptus est ad opes tuendas et retinendas quamdiligi.

And another said: let all virtue cease unless it lie open to reputation, and we shall be confident by the muniment or love of the citizens; “for one thing is an impregnable bulwark, either a fortification or the love of the citizens,” as Tullius said, who also said: “of all things nothing is more apt for guarding and retaining riches than to be beloved.”

Nihil tamen alienius quam timeri, perclare enim homines quem metuuntoderunt, quod quisque autem odit perisse expetit. Nullas opes multorum odiisobsistere posse, et si comunia ignotum servat modo autem cognitum; nihilenim est stultius quam in libera civitate velle timeri. Necesse est enim utmultos timeat quem multi timent; et itadefendimus spem et vitam aliorum etnostram quæ esse debet aliorum magistra, et etiam posterorum negotiageremus eosque defendemus instruendo eos gratia virtutum; nam ut aitTullius: optima hæreditas creditur a parentibus filiis omnique patrimonioprestantior gloria virtutis rerumque gestarum.

Nothing, however, is more alien than to be feared; for plainly men hate those whom they fear, and whoever hates desires them to perish. No riches of many can resist hatreds, even if communal goods are for a time preserved unknown until they become known; for nothing is more foolish than in a free state to wish to be feared. For it is necessary that he be feared by many whom many fear; and thus we defend the hope and life of others and our own, which ought to be the teacher of others, and we also mind the affairs of posterity and will defend them by instructing them in the grace of virtues; for as Tullius says: the best inheritance is thought to be from parents to children, and the glory of virtue and of deeds done is held superior to every patrimony.

Quare etiam Seneca dixit:nullus mihi dies per otium transit, parcio noctem, nocturnis studiis nonvaco somno, sed succumbo et oculos vigilia fatigatos cadentesque in opere etcastigatos quod detineo posterorum negotia gero quæ possint esse utiliaillis scribo salutares ammonitiones vel de medicamento similes eispræpones; et hæc quæ dixi vobis intelligantur Causidicis dicta et vobisNotariis sive Tabellionibus. Vere vobis tabellionibus per similitudinem dicipotest: vos estis sal terræ, quia sicut per salem omnes fere cibicondiuntur et saporem accipiunt ita per vestrum officium ac sapientiam omnesfere actus hominum condiuntur et saporem firmitatis accipiunt, et dicerepossunt laici: sine vobis litteratis nihil possumus facere. Nam ut aitCassiodorus: non est in mundo ita bona fortuna quam non augeat litterarumgloriosa notitia.

Wherefore Seneca also said: no day passes for me in leisure; I spare the night, I am not free for nocturnal studies from sleep, but I yield to it and to eyes wearied by wakefulness and falling in work chastised, because I am detained by the affairs of posterity; I carry on tasks which may be useful to others, I write salutary admonitions or set before them remedies similar thereto; and these things which I have said be understood as spoken to Advocates and to you Notaries or Tabellions. Truly to you tabellions by similitude it may be said: you are the salt of the earth, for just as by salt almost all food is seasoned and receives savor, so by your office and wisdom almost all human acts are seasoned and receive the savor of firmness, and laymen can say: without you the literate can do nothing. For as Cassiodorus says: there is no good fortune in the world so great that the glorious knowledge of letters does not augment it.

Simus ergo sal sapientiæ eumque in ore habeamus quod sisal evanuerit in quo salietur, non eritis judices, quia ut ait, ut Dominusdixit: tam diu videre quis dicitur quam diu justus putatur; nomen enim quodab æquitate sumitur per superbiam non tenetur, nec eritis veri defensores,nam ut idem ait: vere defensor dictus qui innoxie defendit, nec eritissapientes quia sapientia hujus mundi stultitia apud Deum. Cassiodorus dixit.Nec eritis tabelliones sed dolosi et falsarii de quolibet vestrum dicipoterit cum Propheta qui ait: cujus os de amaritudine et dolore plenum estsub lingua ejus dolor et labor, et de omnibus vobis dici poterit: sepulchrumpatens est guttur eorum linguis suis dolose agebant venenum aspidum sublabiis eorum; judica illos Deus. Eiciendi erimus foras conculcandi, abomnibus, non solum ab hominibus, sed etiam in inferno a diabulis.

Therefore let us be the salt of wisdom and keep it in our mouth; for if the salt in which anything is salted has vanished, you will not be judges; for, as he said, as the Lord said: a man is said to see so long as he is thought righteous. For a name taken by equity is not held by pride, nor will you be defenders of truth — for, as the same (writer) said, a true defender is he who defends innocently — nor will you be wise, since the wisdom of this world is folly before God. Cassiodorus said: nor will you be notaries but deceitful and falsifiers; any of you may be like the Prophet who said: whose mouth is full of bitterness and sorrow, beneath his tongue there is grief and toil. And of you all it may be said: their throat is an open sepulcher; with their tongues they worked deceit, they hide serpent’s venom on their lips — Judge them, O God. We shall be cast out, trampled, abominable, not only by men but also in Hell by the devils.

Habeamusita in ore salem sapientiæ qui nobis proficiat ad vitam æternam, ad quamille nos perducat qui sine fine vivit et regnat.

Let us therefore have in our mouth the salt of wisdom that may profit us unto eternal life, to which may he who lives and reigns without end lead us.