Andreas Capellanus: DE AMORE LIBRI TRES

[1] Si haec igitur, quae ad nimiam tuae petitionis instantiam vigili cogitatione conscripsimus, Gualteri amice, attenta curaveris aure percipere, nil tibi poterit in amoris ante deficere. Nam propter nimiae dilectionis affectum tuis penitus cupientes annuere precibus confertissimam plenamque amoris doctrinam in hoc tibi libello edidimus. Quod nos ideo fecisse cognoscas, non quod amare tibi vel alicui hominum expedire credamus, sed ne nostram in aliquo valeas arguere tarditatem; immo totam illius credimus deperire utilitatem, qui suos in amore labores expendit.

[1] Therefore, Gualterus, if you shall have attentively considered and with an attentive ear perceived these things which we have composed with wakeful thought concerning the excessive insistence of your petition, nothing will fail you beforehand in matters of love. For, because of the passion of excessive fondness, we, wholly wishing to accede to your prayers, have set forth for you in this little book a very copious and full doctrine of love. Know that we did this not because we deem it expedient that you or any men should love, but so that you may not be able to charge us with slowness in any respect; nay, we hold that the whole usefulness of that man perishes who expends his labors in love.

[2] Taliter igitur praesentem lege libellum, non quasi per ipsum quaerens amantium tibi assumere vitam, sed ut eius doctrina refectus et mulierum edoctus ad amandum animos provocare a tali provocatione abstinendo praemium consequaris aeternum et maiori ex hoc apud Deum merearis munere gloriari. Magis enim Deo placet qui opportunitate non utitur concessa peccandi, quam cui delinquendi non est attributa potestas.

[2] Thus therefore read this present little book, not as if through it you sought to assume a lovers’ life for yourself, but so that, refreshed by its doctrina and instructed by the women, you may—by abstaining from such provocation—rouse minds to love, obtain the eternal praemium, and deserve to glory in a greater munus before God on that account. For God is more pleased with one who does not use the opportunitas granted for sinning than with one to whom the potestas to sin is not attributed.

[3] Sapiens ergo quilibet amoris cunctos pluribus ex causis actus tenetur abiicere et eius semper obviare mandatis, et imprimis ea scilicet ratione cui nulli resistere fas est. Nullus enim posset per aliqua benefacta Deo placere, quousque voluerit amoris inservire ministeriis.

[3] Therefore every wise man is bound to cast off all the impulses of love for many reasons and ever to thwart its commands, and above all for that consideration, namely that it is not lawful for anyone to resist. For no one could please God by any benefactions, so long as he is willing to serve the ministries of love.

[4] Odit namque Deus et utroque iussit testamento puniri, quos extra nuptiales actus agnoscit Veneris operibus obligari vel quocunque voluptatis genere detineri. Quod ergo bonum ibi poterit inveniri, ubi nihil nisi contra Dei geritur voluntatem?

[4] For God hates them, and by both Testaments has ordered them to be punished, whom He recognizes as bound by the works of Venus outside of nuptial acts or detained by any kind of pleasure. What, then, good can be found there, where nothing is wrought save against the will of God?

[5] Heu quantus inest dolor, quantave nos cordis amaritudo detentat, quum dolentes assidue cernimus propter turpes et nefandos Veneris actus hominibus coelestia denegari! O miser et insanus ille ac plus quam bestia reputandus, qui pro momentanea carnis delectatione gaudia derelinquit aeterna et perpetuae gehennae flammis se mancipare laborat!

[5] Ah, how great is the pain within, and how great the bitterness that detains our heart, when, grieving continually, we see that on account of the shameful and nefarious acts of Venus heavenly things are denied to men! O wretched and insane one, and to be reckoned more than a beast, who for the momentary delectation of the flesh abandons eternal joys and labors to enslave himself to the flames of perpetual Gehenna!

[6] Cernas ergo, Gualteri, et acuto mentis disquiras ingenio, quanto sit praeferendus honore, qui coelesti rege contempto eiusque neglecto mandato pro mulierculae cuiusdam affectu antiqui hostis non veretur se vinculis alligare. Nam, si voluisset Deus sine crimine actus fornicationis exerceri, sine causa praecepisset matrimonia celebrari, quum magis per illum modum quam per matrimonia Dei posset populus multiplicari.

[6] See then, Walter, and with the keen wit of your mind examine how much honor is to be preferred, which, the heavenly King being despised and His mandate neglected, for the affection of a certain little woman the ancient enemy does not fear to bind himself in chains. For if God had wished the act of fornication to be carried out without crime, He would have, without cause, commanded marriages to be celebrated, since by that mode rather than by marriages God’s people could be multiplied.

[7] Cuiuslibet igitur hominis satis est admiranda stultitia, qui pro vilissimis Veneris [amplectendo] terrenis hereditatem amittit aeternam, quam ipse Rex coelestis cunctis hominibus proprio sanguine recuperavit amissam. Immo ad summam scimus verecundiam pertinere viventis et Dei omnipotentis iniuriam, si carnis illecebras et corporis voluptates secutus ad Tartareos iterum laqueos elabatur, ex quibus laqueis pater ipse coelestis semel eum unigeniti filii sui sanguinis effusione salvavit.

[7] Therefore the folly of any man is sufficiently admirable who, for the cheapest embraces of earthly Venus, loses the eternal inheritance, which the heavenly King himself recovered for all men with his own blood that had been lost. Nay, moreover we know that the highest reverence is due concerning an injury to the living and almighty God, if, having followed the allurements of the flesh and the pleasures of the body, he slips again into the Tartarean snares, from which snares the heavenly Father himself once saved him by the shedding of the blood of his only‑begotten Son.

[8] Praeterea constat amatoribus rationem quoque obstare secundam. Nam ex amore proximus laeditur, quem ex mandato divino quisque tanquam se ipsum iubetur diligere. Immo et sine legis iussu mundana scilicet inspecta utilitate proximos amare tenemur; nemo enim modico etiam tempore proximorum posset necessitate carere.

[8] Moreover it is plain that a second reason likewise opposes lovers. For by love the neighbor is harmed, whom by divine command each one is ordered to love as himself. Indeed even without the law’s injunction, namely when worldly utility is considered, we are bound to love our neighbors; for no one could, even for a short time, be without neighbors through necessity.

[9] Tertia quoque ratio amorem cunctis evitare suadet. Nam exinde unus ab altero divertitur amicus, et inimicitiae inter homines capitales insurgunt, nec non et homicidia malave multa sequuntur. Nullus enim tanto dilectionis alicui vel amicitiae vinculo colligatur, si cognoverit ipsum pro suae uxoris vel filiae vel propinquae instanter esse amore sollicitum, quin statim contra ipsum incipiat odii livore moveri et indignationis venena concipere.

[9] A third reason likewise advises all to avoid amor. For from that one friend is turned away from another, and capital inimities arise among men, and likewise homicides and many evil things follow. For no one is so bound by the bond of affection or of friendship to any person that, if he has learned that the man is eagerly solicitous in amor for his own wife or daughter or kinswoman, he will not straightway begin to be moved against him by the jaundice of hatred and to conceive the poisons of indignation.

[10] Sed qui propter obsequia carnis honorem praetermisit amici, sibi tantum vivere creditur, et ideo tanquam humani generis inimicus ab omni videtur homine deserendus et ad instar bestiae venenosae fugiendus. Quid enim tam necessarium tamve utile hominibus invenitur quam amicos habere securos? Nam Cicerone testante non ignis neque aquae usus videtur in tantum hominibus necessarius quantum amicorum solatia.

[10] But he who, for the obsequious service of the flesh, has neglected the honor of a friend is thought to live for himself alone, and therefore is to be deserted by every man as if an enemy of the human race and to be fled from like a venomous beast. For what is found so necessary or so useful to men as to have secure friends? For, Cicero bearing witness, neither the use of fire nor of water seems to be so necessary to men as the consolations of friends.

[11] Nam si unus inter cunctos homines alicui reperitur amicus, super omni thesauro pretiosior invenitur; nihil enim in orbe tantum valet quod vero possit comparari amico. Multi tamen nomine vocantur amici qui nominis vacuantur effectu, quia ipsorum amicitia temporis opportunitate resolvitur. Verus autem amicus in amici adversitatibus fidelior invenitur et efficitur in omni turbatione constantior.

[11] For if one among all men is found to be a friend to someone, he is found more precious than every treasure; for nothing in the orb avails so much as that which can truly be compared to a friend. Many, however, are called friends by name who are empty of the effect of the name, because their friendship is dissolved by the opportunity of time. But a true friend is found more faithful in a friend's adversities and is made firmer in every disturbance.

[12] Huic autem sententiae proverbium illud alludit antiquum:

[12] To this sentiment, however, that ancient proverb alludes:

'Quum fueris felix, multos numerabis amicos,
Tempora quum fuerint nubila, solus eris.'

'When you are fortunate, you will number many friends,
When the times are cloudy, you will be alone.'

Quid ergo valeat vel prosit amicus eloquens tibi Tullius in amicitiae libro demonstrat. Unde amicitiae utilitate atque opportunitate percepta manifeste cognoscere poteris qualis vel quantus inter homines sit reputandus, qui amicitiam carnis voluptati luxuriando postponit.

What, then, an eloquent friend avails or profits you, Tullius demonstrates in his book On Friendship. Whence, the utility and opportunity of friendship once perceived, you will plainly be able to know what sort or how great among men is to be reckoned he who, by luxuriating, postpones friendship to the pleasures of the flesh.

[13] Alia quoque ratio crimen nobis contradicit amoris. Nam, quum omnia crimina ipsam animam tantum de sui soleant inquinare natura, istud crimen solum animam simul cum corpore foedat; ergo super omnibus est criminibus evitandum, unde non immerito evidenter divina clamat auctoritas crimen nullum esse gravius fornicatione repertum.

[13] Another reason likewise accuses us of the crime of love. For, since all crimes by their nature are wont to defile only the soul, this crime alone defiles the soul together with the body; therefore it must be avoided above all crimes, whence not undeservedly divine authority plainly proclaims that no crime is found more grave than fornication.

[14] Sed alia quoque ratione amor fugiendus videtur. Qui amat enim vehementi quadam servitute ligatur et quasi omnia suo nocitura timet amori, et eius animus pro modica vehementer suspicione gravatur, et cor suum interius graviter iaculatur. Omnem namque extraneorum collocutionem vel deambulationem aut insolitam commorationem amans in coamante ex amoris zelo timescit, quia 'Res est solliciti plena timoris amor'.

[14] But for another reason love also seems to be avoided. For he who loves is bound by a certain vehement servitude, and, as if all things were about to harm his own, he fears for his love; and his mind is greatly burdened by even a slight suspicion, and he inwardly grievously torments his own heart. For the lover, from the jealous zeal of love in the beloved, fears every conversation of strangers, or their walking about, or an unusual lingering in the presence of the loved one; because "Love is a thing full of anxious fear."

[15] Nil enim facere vel cogitare audet quod modice voluntati adversetur amantis, quia semper timet amans ne sui voluntas atque fides alteretur amantis, et hanc cogitationem amanti non potest vigilia neque somnus auferre. Quem enim vere gladius pertingit amoris, de coamantis cogitatione continua sine intermissione quassatur nullisque divitiis nullove in hoc saeculo tantum posset honore beari vel aliqua dignitate, quantum si iuxta proprii animi voluntatem suo recte fruatur amore.

[15] For he dares neither to do nor to think anything that would even slightly be contrary to the will of the beloved, for the lover always fears lest his own will and faith be altered by the beloved, and neither waking nor sleep can take this thought from the lover. For whoever is truly pierced by the sword of love is shaken by the continuous, uninterrupted thought of the beloved, and could by no riches, nor by any worldly honor, nor by any dignity be so much blessed as if, according to the will of his own mind, he were rightly to enjoy his love.

[16] Nam etsi mundum universum lucretur amator, sui autem amoris detrimentum vel aliquod patiatur adversum, omnia tamen pro summa reputaret inopia, nihilque sibi credit [ad] egestatem posse nocere, donec suae voluntati bene concordaverit amor, omniaque timet amans agere vel narrare, unde quacunque ratione coamantis animus concitari posset ad iram vel qualibet occasione moveri.

[16] For although the lover gains the whole world, if he suffers any detriment or loss to his own love he nevertheless will reckon all things the greatest poverty, and believes that nothing can harm him as to destitution, until love has well concorded with his own will; and the lover fears to do or to tell anything whereby the coamant’s mind could by any means be stirred to anger or moved by any occasion.

[17] Quis ergo tam fatuus reperitur et amens qui conetur illud appetere, quod tam feroci servitute cogit hominem alienae se potestati subiicere et alterius in cunctis penitus arbitrio colligari? Praeterea, etsi ex amore quandoque non offendatur amicus, quia forte in extraneam personam extenditur amor amici, mutuas tamen amicitiae vices agnoscere non posset amicus, donec in amico verus dominabitur amor.

[17] Who then is found so fatuous and mad as to attempt to seek that which by so fierce a servitude forces a man to subject himself to another’s power and to be bound in all things utterly to another’s arbitrium? Moreover, although a friend may sometimes not be offended from love, because perhaps a friend’s love is extended toward a foreign person, yet the friend could not recognize the mutual vicissitudes of friendship until true love shall rule in the friend.

[18] Quem enim amoris iacula tangunt nil aliud cogitat nec sibi utile credit nisi coamanti placere et eius semper ministeriis inservire, et in amore neglectum vel amissum sibi male compensat amicum. Sibi ergo et coamanti suae tantum miser ille vivere iudicatur, qui aliorum omnium utilitatem et amicitiam negligendo eam in unius mulieris amore compensat, et ideo non immerito ab omni videtur negligendus amico, immo penitus ab omni homine declinandus.

[18] For he whom the darts of love touch thinks of nothing else and judges nothing useful to himself except to please the beloved and ever to serve at her ministrations, and in love he ill repays a friend who is neglected or lost to him. Therefore that wretch is reckoned to live only for himself and for his beloved, who, neglecting the utility and friendship of all others, recompenses them with love for a single woman; and therefore not undeservedly seems to be neglected by every friend, nay utterly to be shunned by every man.

[19] Alia iterum ratio inimica videtur amori. Nam ex amore detestabilis procedit egestas, et ad inopiae carcerem devenitur. Amor hominem inevitabili quadam necessitate constringit danda indifferenter et non danda praestare, quod quidem non est largitas sed prodigalitas ab antiqua prudentia nominatur, quam divina scriptura docente vitium constat esse mortale, cui sufficere nulla posset abundantia rerum, et ideo quemlibet irreverenter ad egestatis ima deducit, et sic per fas et nefas homines angit accumulare divitias, unde suum paupertas pascat amorem et suum in saeculo conservare possit honorem illaesum.

[19] Another consideration again seems hostile to love. For from love proceeds a detestable neediness, and one is brought to the prison of want. Love binds a man with a certain inevitable necessity to render, indifferently, things to be given and things not to be given; which indeed is not largess but is called prodigality by ancient prudence, which, the divine Scripture teaching, is known to be a mortal vice, to which no abundance of goods could suffice; and therefore it irreverently leads anyone down to the lowest depths of poverty, and thus by fair means and foul constrains men to amass riches, whereby his poverty may feed his love and he may preserve his honour unhurt in the world.

[20] Qui enim plurimis consuevit abundare divitiis multisve suae carnis et mundi gaudiis delectari, si ad inopiae postmodum tenebras elabatur, totus sibi mundus videtur obscurus, nullumque veretur committere crimen, ut fortunam divitiarum recuperare possit amissam, per quas prioribus valeat gaudia similia celebrare, nec excogitari posset in mundo nefas quod committere dubitaret amator, si propter illud ad rerum opulentiam reducatur egestas, unde suum possit enutrire amorem. Cave ergo talem antecedentem quaerere causam, cuius commode non possis evitare sequentia.

[20] For whoever has become accustomed to abound in very great riches and to be delighted by many joys of his flesh and of the world, if afterwards he should slip into the darkness of want, the whole world seems obscure to him, and he fears nothing in committing crime in order to recover the lost fortune of riches, by which he might again celebrate similar former joys; nor could any wickedness be devised in the world which the lover would hesitate to commit, if by that he were restored to the opulence from which he could nourish his love. Beware therefore to seek such an antecedent cause, the sequelae of which you cannot conveniently avoid.

[21] Videas etenim quis reputetur homo post latrocinia, rapinas furtave aliaque nefanda commissa, et qua fronte valeat inter homines commorari qui praedictorum vitiorum reperitur crimine reus. Sed et quid magis contemptibilem quemlibet reddit hominibus quam si aliquis pro mulieris amore obscura cogatur inopia laborare?

[21] See then what sort of man is reckoned after robberies, rapines, thefts and other unspeakable acts committed, and with what face he is able to dwell among men who is found guilty of the crime of the aforesaid vices. But what renders any man more contemptible to people than if someone, for the love of a woman, is driven by obscure want to labor?

[22] Est et alia satis ratio potens quae cuilibet obstat amanti, quia cunctis amor in vita poenam intolerabilem praestat hominibus et maiores in immensum poenas post mortem facit subire defunctos. O quam mirabile debet cunctis illud sapere bonum, quod viventibus poenam sine intermissione promittit et morientibus cruciatus minatur aeternos, illamque amantibus universis spondet hereditatem, quam in tenebris exterioribus sitam evangelica scriptura demonstrat, ubi scilicet fletus et stridor dentium erit!

[22] There is also another sufficiently potent reason that opposes any lover, for love offers to all in life an intolerable poena and makes the departed undergo still greater endless penalties after death. O how marvelous that good must seem to everyone, which promises the living punishment without intermission and threatens the dying with eternal cruciatus, and which to all lovers vouches an inheritance that the evangelical scripture shows to lie in the exterior tenebris, where indeed there will be weeping and the gnashing of teeth!

[23] Si volueris, Gualteri, consiliis acquiescere meis, talia bona quidem aliis sumenda relinquas. Quas autem poenas vivendo patiuntur amantes, licet plurimum sit superius enarratum, tamen non mihi videtur quemquam posse plenius erudiri nisi fuerit magistra experientia eruditus.

[23] If you will, Walter, acquiesce to my counsels, and leave such goods to be taken by others. But the penalties which lovers endure in life, although for the most part set forth above, yet it seems to me that no one can be taught more fully unless he has been schooled by the mistress Experience.

[24] Alia quoque intenditur ratione amorem penitus esse vitandum, quia honestas et continentia carnis inter ipsas adnumerantur virtutes; ergo et eius contrarium, luxuria scilicet et carnis voluptas, necessario inter vitia computantur. Est igitur ab omni prorsus homine fugiendus, quia nil magis cupiunt homines in orbe degentes quam nomen inter gentes habere laudabile, ac famam per orbem plurimum divulgari.

[24] Another reason is also urged, that love must be avoided utterly, because honesty and continence of the flesh are reckoned among the virtues themselves; therefore also its contrary, luxury, namely, and carnal pleasure, are necessarily computed among vices. It must therefore be shunned by every man altogether, for nothing do men dwelling in the orb more desire than to have a laudable name among the peoples, and to have their fame spread most widely throughout the world.

[25] Famam vero suam nemo poterit conservare lucidam vel illaesam vel bonum nomen inter homines possidere, nisi virtutum fuerit ornatu vestitus. Virtutum autem nullus posset ornamenta tenere, si minimi quoque vitii nigredine maculetur. Nam virtus et vitium 'non bene conveniunt nec in una sede morantur'.

[25] Moreover no one will be able to keep his fame bright or unhurt, or to possess a good name among men, unless he be clothed with the ornament of virtues. And no one could retain the adornments of virtue, if he be stained by the blackness of even the smallest vice. For virtue and vice 'non bene conveniunt nec in una sede morantur' (do not agree well nor dwell in one abode).

[26] Immo amplius procedere volo, quod tam in sene quam in iuvene, tam in clerico quam in laÔco, tam in pedite quam in milite, tam in femina quam in masculo castitas et honestas ac corporalis laudatur integritas et carnis corruptela damnatur.

[26] Nay, moreover I wish to go further: for chastity and honestas and bodily integrity are praised alike in the old man and in the youth, in the cleric and in the layman, in the foot‑soldier and in the soldier, in the woman and in the male, and the corruption of the flesh is condemned.

[27] Nec enim aliquis tam altissimae feminae lucrari posset amorem quod eius inde fama inter bonos ac prudentes in omni curia non capiat summa ratione defectum. Quare ergo petis amorem, si apud Deum et homines inde reprobus inveniris atque blasphemus? Certe non ob aliud, nisi ut cum Deo mundi valeas amittere famam.

[27] For no one could win the love of so exalted a woman, since thereby her fame among the good and prudent in every court would, on the highest grounds, take a blot. Why then do you seek love, if by it you will be found reproved before God and men and branded a blasphemer? Certainly for no other purpose than that you might, in the sight of God and of the world, be able to lose your good name.

[28] Mulier quoque si amoris coeperit inservire ministeriis nullo sibi modo reputatur ad laudem, etiam si a stirpe regis ametur. Immo quamvis in masculis propter sexus audaciam amoris vel luxuriae toleratur excessus, in mulieribus creditur damnabile crimen et eius inde fama supprimitur, et ab omni sapientia meretnix illa iudicatur immunda et contemptui prorsus habetur.

[28] Moreover, if a woman begins to serve the ministrations of love she is in no way reckoned worthy of praise, even if she be beloved from the stock of a king. Nay rather, although in males because of the sex’s audacity an excess of love or luxury is tolerated, in women it is believed a damnable crime and from that their reputation is suppressed, and she is judged a meretrix unclean and utterly held in contempt.

[29] Alio quoque modo iterum reprobamus amorem. Recte namque intuentibus et vestigantibus rem diligenter nullius criminis notatur excessus, qui ex ipso non sequatur amore. Nam constat homicidium et adulterium inde saepius provenire; periurium quoque provenit inde, quia saepe in proditione et amoris intuitu iuramenta praestantur, quae non iuramenta, sanctorum patrum hoc regulis indicantibus, sed potius periuria reputantur.

[29] In another way we again condemn love. For rightly, to those who behold and track the matter diligently, no excess is marked as a crime which does not proceed from love itself. For it is clear that homicide and adultery often arise from it; perjury also springs from it, because often in treachery and in the view of love oaths are sworn which, not true oaths, as the rules of the holy fathers show, are rather reckoned perjuries.

[30] Quod furtum etiam ex amore proveniat septima ratio de amoris reprobatione superius enarrata demonstrat. Sequitur inde quoque [et] testificatio falsi; non est aliquod mendacii genus, quo amoris necessitate exigente non mentiantur amantes. Iram quoque et odium similiter exinde provenire satis omnibus est manifestum.

[30] That theft also proceeds from love the seventh reason, set forth above on the reprobation of love, demonstrates. From it likewise follows the false testimony; there is no kind of lying which, when the necessity of love demands, lovers do not utter. Anger and hatred likewise are manifest to all as arising from this source.

[31] Sed et constat incestus inde maxime provenire; non enim reperitur aliquis adeo divinis eloquiis eruditus, si maligno spiritu concitante amoris aculeis incitetur, qui contra mulieres cognatas sibi et affines ac Deo dedicatas feminas sciat unquam frena continere luxuriae, et hoc satis per assidua experimenta videmus. Idolorum etiam servitus manifestissime provenit ex amore, et hoc sapientissimi Salomonis demonstrat exemplum, qui mulierum amore ad deos non est veritus accedere alienos ac tanquam bestialis sacrificia mutis idolis ministrare.

[31] But it is also evident that incest most of all proceeds from it; for no one is found so learned in divine eloquence that, if stirred by an evil spirit with the stings of love, he would ever know how to hold the reins of lust against women related to him by blood or by marriage and women dedicated to God, and we see this sufficiently by continual experience. The servitude to idols also very manifestly comes from love, and the example of the most wise Solomon demonstrates this, who, through love of women, did not hesitate to approach foreign gods and to minister to mute idols as though in bestial sacrifices.

[32] Sed si ei hoc potuit evenire quem Deus prae omnibus aliis sapientiae voluit maturitate ac moderatione gaudere, quae poterit nos defensare tuitio, qui eius comparatione rudes credimur et quasi sub alterius disciplina degimus? Nam, ubi viride cognoscis arescere lignum, ibi aridum adustione consumitur.

[32] But if this could happen even to him whom God above all others willed to enjoy wisdom with maturity and moderation, what defense or guardianship will be able to protect us, who by comparison with him are thought raw and live as if under another’s discipline? For where you see a green tree wither, there the dry one is consumed by burning.

[33] Sed et alia ratio insidiari plurimum videtur amori. Quum enim ex amore mala cuncta sequantur, nullum penitus hominibus inde video procedere bonum, quia delectatio carnis, quae inde multa aviditate suscipitur, non est de genere boni, immo constat esse damnabile crimen, quae etiam in coniugatos ipsis vix cum veniali culpa sine crimine toleratur, propheta testante qui ait: 'Ecce enim [et] in iniquitatibus conceptus sum, et in peccatis concepit me mater mea.'

[33] But another reason likewise seems to lie in ambush very greatly for love. For since from love all evils follow, I see that absolutely no good proceeds to men from it; for the delectation of the flesh, which is taken up from it with much avidity, is not of the genus of good, nay it is manifestly a damnable crime, which even in husbands is scarcely tolerated without crime except with a venial fault, the prophet bearing witness who said: 'Behold, for I was conceived in iniquities, and in sins my mother conceived me.'

[34] Amorem praeterea tali argumento confundimus. Amor enim non solum facit homines coelesti hereditate privari, sed etiam huius saeculi penitus subducit honores. Clericus enim adeo nullus invenitur generosus vel tanta prosapia clarus, si amoris noscatur vacare ministeriis et carnis voluptatibus inservire, qui ecclesiasticos facile consequatur honores; immo acquisito meretur penitus honore privari et multa inter homines infamia denotari.

[34] Moreover we confound love by such an argument. For love not only causes men to be deprived of the heavenly inheritance, but also utterly withdraws the honours of this age. For no cleric is found so generous or so famed in prosapia, if he is known to be given over to the ministrations of love and to serve the pleasures of the flesh, who would easily attain ecclesiastical honours; nay, once acquired he deserves to be wholly deprived of honour and to be marked with much infamy among men.

[35] LaÔcus etiam nemo posset tanta honestari prudentia vel probitate laudari, si constet eum carnis vitio maculari, qui prioris famae praeconia non amittat et quolibet honoris officio minus reputetur idoneus. Mulier quoque quantumcunque nobilis, prudens atque decora, si eius animus quantumcunque sciatur alicui fuisse ligatus amore, ob omni homine contemptibilis iudicatur, et eius copulam probus quisque recusat.

[35] No place could be so ennobled by such prudence or praised for probity, if it is established that he is stained by the vice of the flesh, who nevertheless does not lose the praises of former fame and is deemed less suitable for any office of honor. Likewise whatever woman, however noble, prudent, and decorous, if her mind is known to have been bound to someone by love, is judged contemptible by every man, and every honest man refuses her marriage.

[36] Ad haec, amator quilibet ad omnia tardus reperitur et piger, nisi sint talia quae ad usum pertinere videantur amoris. Negotia namque amorosus sua nec ullius curat amici nec, si aliquis ei de quocunque facto loquatur, ipsius dictis intentas adhibet aures, nec precantis solet ad plenum verba percipere, nisi aliquid de suo referendo loquatur amore.

[36] Moreover, any amator is found slow and piger with respect to all things, unless there be such matters as seem to pertain to the use of love. For the amorous man cares for neither his own nor any friend’s negotia, nor, if anyone speaks to him about any fact whatsoever, does he lend intent, attentive ears to that person’s dicta, nor is he wont to apprehend fully the words of one precating, unless the speaker speaks something to be referred concerning his own amor.

[37] Tunc etenim si continuo secum uno mense loquatur non unum iota de omni fabulatione dimitteret. Tanta namque aviditate suscipit verba de coamante relata quod assiduitate quoque multa loquendi eius nunquam fatigatur auditus.

[37] Then indeed, if he were to speak continuously with her for one month, he would not let fall one iota of any story. For with so great an avidity he receives words recounted about the beloved that even the ear is never wearied by the assiduity of his much speaking.

[38] Praeterea ipsum Deum sine omni dubitatione castitatis et pudicitiae caput esse scimus atque principium; diabolum vero amoris et luxuriae auctorem esse scriptura referente cognovimus. Et ideo auctoris quoque ratione tenemur in perpetuum pudicitiam conservare et castitatem, luxuriam penitus evitare, quia quod diabolo auctore constat esse perfectum nihil posset hominibus parare salubre nec aliquid conferre laudandum.

[38] Furthermore we know God himself without any doubt to be the head and principle of chastity and pudicity; and we have learned from Scripture that the devil is the author of amor and of luxury. And therefore, by reason of the author as well, we are bound to keep pudicity and chastity forever and to avoid luxury wholly, because that which stands proved perfect with the devil as author could neither prepare anything salutary for men nor confer anything worthy of praise.

[39] Quod autem Deo auctore perficitur, malum nullo modo posset sortiri effectum vel quidquam hominibus parare sinistrum. Sciatis ergo quod mentis caecitate laborat qui Dei obsequiis derelictis diaboli satagit servitiis inhaerere. Diabolus enim suis militibus multa promittit atque suavia, postmodum eis nimis solvit amara et promissis semper contraria facit, quoniam ipse ab initio mendax fuit et in veritate non stetit.

[39] But what is accomplished by God as author could in no way yield a pernicious effect or prepare anything harmful for men. Know therefore that he labors in blindness of mind who, abandoning the observances of God, busies himself with the services of the devil and clings to them. For the devil promises many and sweet things to his soldiers, afterwards repays them with excessive bitterness and always acts contrary to his promises, since he was a liar from the beginning and stood not in truth.

[40] Quin etiam retributionem miserabilem consuevit sibi servientibus exhibere. Qui enim plura sibi obsequia praestat, maiores ab eo meretur poenas recipere et maiores perpeti cruciatus; et econtra qui maiores sibi facit offensas, eum sibi magis cognoscit esse subiectum. Sed [et] quoque ipse diabolus similis esse latroni asseritur suum viatori securum spondenti ducatum, qui praemio ducatus accepto ipsum ad loca hostium deducit ductumque relinquit ac cum ipsis hostibus spolia sortitur et praedam.

[40] Moreover he is wont to show a miserable retribution to those serving him. For he who renders him many services merits to receive from him greater punishments and to endure greater torments; and conversely he who does him greater offenses, he recognizes to be more subject to himself. But even the devil himself is said to be like a robber promising a safe conduct to a traveler, who, the reward of the conduct having been received, conducts him to the places of the enemies and abandons the led man and shares spoils and prey with those very enemies.

[41] Nam eodem modo diabolus suis militibus et post eum ire volentibus dulcia proponit atque suavia et eos quodam modo reddit de impunitate ac longa vita securos, postmodum praemio sui ducatus accepto, id est peccatorum eis aere firmiter obligatis, ad insidiarum eos loca deducit, id est ad mortem, ubi daemonum hostiles hominibus insidiae praeparantur, et eos in hostium derelinquit insidiis et cum hostibus spolia partitur et praedam, quia ipsos suae fraudis ingeniis ad Tartara et [cum] daemonum potestatem deductos cum aliis Tartareis potestatibus statutis poenis affligit.

[41] For in the same manner the devil offers sweet things and suavity to his soldiers and to those wishing to follow him, and in a certain way makes them secure about impunity and long life; afterwards, the reward of his leadership having been received — that is, with sins firmly obliging them like a bronze bond — he leads them to places of ambush, that is to death, where the hostile snares of demons are prepared for men, and he abandons them in the ambushes of the enemy and shares the spoils and prey with the enemies; for, having been led down by the devices of his fraud into Tartarus and under the power of demons, he afflicts them with other Tartarean powers with appointed punishments.

[42] Deus autem non sic, sed pro bonis promissis atque suavibus optima nobis et suavissima solvit, quin ipse est via, veritas et vita, et ideo non immerito uberiori solutione sua nobis promissa persolvit, et quicunque illius se vult comitatui plena fide committere, nullius hostis patietur insidias sed ad optata loca securus et ad gloriam deducetur aeternam. Merito ergo quisque tenetur amorem luxuriaeque actus abiicere et corporis pudicitiam penitus amplexari.

[42] But God is not so; rather, in return for the promised and pleasant goods he bestows upon us the best and most sweet things — nay, he himself is the Way, the Truth, and the Life — and therefore not undeservedly with a more abundant reward he pays to us what was promised; and whoever wishes to commit himself to his company with full faith, no enemy will be permitted to lay ambushes against him, but he will be led safely to the desired places and to eternal glory. Therefore each one is rightly bound to cast off the love and acts of luxury (luxuria) and to embrace bodily chastity wholly.

[43] Amor praeterea inextricabiles consuevit hominibus et mortales guerras parare ac perpetuae pacis foedera removere. Saepe quoque urbes magnas et egregias arcesque munitas et castra tutissima subvertit et multam divitiarum fortunam sine possidentis largitione ad egestatis infortunia ducit multosque cogit commissum luere crimen, quos peccatum nec sui nec parentum potest [ulla] ratione contingere.

[43] Moreover Love has accustomed men to prepare inextricable and mortal wars and to remove the foedera of perpetual peace. Often likewise it overturns great cities and renowned fortified arces and the most secure castra, and leads much divitiarum fortuna, without the possessor’s largition, to the misfortunes of egestas, and compels many to pay for a commissum crimen, whom peccatum by no ratio can touch, neither of themselves nor of their parents.

[44] Plus etiam mali potest ad haec in amore notari. Amor enim inique matrimonia frangit et cogit sine causa ab uxore avertere virum, quos Deus lege data firmiter non posse statuit ab homine separari. Ait enim scriptura: 'Quos Deus coniunxit, homo non separet.' Immo iam plures novimus coamantium eos amore cogente in uxoris interitum cogitare ac eas crudelissima trucidatione necare, quod cunctis constat scelus esse nefandum.

[44] Even more evil may be noted in love besides these things. For love unjustly breaks marriages and urges a husband to be turned away from his wife without cause, whom God, by the law given, has firmly decreed cannot be separated by man. For Scripture says: 'Quos Deus coniunxit, homo non separet.' Indeed, now we know several paramours, love compelling them, to contemplate the destruction of their wives and to slaughter them with the most cruel butchery, which is agreed by all to be an unspeakable crime.

[45] In hoc enim saeculo nihil debet aliquis homo tanta affectione diligere quanta uxorem quae legitimo est sibi iure coniuncta. Nam cum viro carnem unam Deus indicavit uxorem et aliis cunctis relictis uxori iussit adhaerere maritum. Ait enim: 'Propter hoc relinquet homo patrem et matrem et adhaerebit uxori suae, et erunt duo in carne una [persona].'

[45] For in this age no man ought to love any one with so great an affection as his wife, who is lawfully joined to him by legitimate right. For God declared the wife to the husband to be one flesh and, abandoning all others, commanded the husband to cling to his wife. He says moreover: 'Therefore a man shall leave his father and his mother and shall cleave to his wife, and the two shall be one in one flesh [persona].'

[46] Praeterea cum uxore sine crimine libidinem superamus et incentiva luxuriae absque animae macula removemus, prolemque legitimam ex uxore cognoscimus, quae nobis viventibus et morientibus digna solatia praestat, et in ea Deus ex nobis sibi poterit agnoscere fructum. Sed et licet quandoque proles ex fornicatione sequatur, tamen patri nulla potest afferre solatia, quum ab eius etiam hereditate pellatur.

[46] Furthermore, when with one’s wife we overcome lust without crime and remove the incentives of luxury without stain upon the soul, and recognize a legitimate offspring from the wife, which supplies to us, living and dying, worthy consolations, and in that one God will be able to recognize from us a fruit for Himself. But although sometimes offspring may follow from fornication, yet it can bring no consolations to the father, since it is even driven away from his inheritance.

[47] Immo filii ex fornicatione progeniti parentis ignominia referente scriptura dicuntur. Sed nec ipsi Deo tales filii creduntur accepti, sicut evidenter videtur nos sacra scriptura docere, quae dicit: 'Adulterorum filii abominabiles sunt Deo.'

[47] Nay rather, children begotten by fornication are, Scripture says, a reproach reflecting upon the parent. But such children themselves are not believed to be accepted by God, as sacred Scripture evidently seems to teach us, which says: 'Children of adulterers are abominable to God.'

[48] Quum igitur omnia sequantur ex amore nefanda, nullumque inde bonum evenire cognoscatur sed infinitas hominibus procedere poenas, cur, stulte iuvenis, quaeris amare et te Dei gratia et aeterna hereditate privare? Carissime ergo discas amice et corporis pudicitiam conservare atque carnis voluptates animi superare virtute et tuum vas immaculatum Domino custodire.

[48] Therefore, since all things follow from nefarious love, and no good is known to arise therefrom but infinite penalties proceed unto men, why, O foolish youth, do you seek to love and deprive yourself of God's grace and the eternal inheritance? Dearest friend, then learn to preserve the body's chastity and to overcome the pleasures of the flesh by virtue, and to keep your vessel unstained for the Lord.

[49] Nam etsi tanto carnis ardore vexeris, ut corporis continentia nimis res videatur difficilis, si [merito] mihi volueris consulenti parere, et continentiae carnis sine mora et pudicitiae tibi facilis erit amplexus, et carnis voluptatem sine magna poteris difficultate repellere. Nunquam ergo te ad delectationem carnis tua te cogitatio ducat, loca etiam, tempora et personas, quae causam valeant inducere voluptatis et occasionem libidinis concitare semper penitus evitare memento.

[49] For even if you are vexed by so great a ardor of the flesh that bodily continence seems a matter too difficult, if you [merito] will wish to obey me advising you, both the embrace of continence of the flesh and of chastity will be easy for you without delay, and you will be able to repel the pleasure of the flesh without great difficulty. Therefore never let thought lead you to the delight of your flesh; and always remember to shun utterly even places, times, and persons that can introduce a cause of pleasure and stir up an occasion of lust.

[50] Sed si loci opportunitas et rei non speratus eventus ad carnis opera mulieris te repraesentatione compellat, statim voluptatem viriliter compescere cura et opportunitatis instantis loca dimittere. Sed si te coeperint carnis incentiva vexare, cave ne voluptatem sequatur effectus, vel rei te valeat inquinare consensus.

[50] But if the opportunity of the place and an unexpected event of the matter, by the woman's display, compel you to the works of the flesh, immediately with manly care restrain the pleasure and forsake the places of pressing opportunity. But if the incentives of the flesh begin to vex you, beware that no effect follow upon the pleasure, nor that your consent be able to defile the affair.

[51] Nam [et] si in luxuriae conflictu paucis vicibus constans reperiaris et victor, raros vel nullos postmodum ab ea patieris insultus. Res enim talis luxuria est quam persequendo vincimur et fugiendo fugamus. Ergo si haec quae dicuntur cordis volueris aure percipere, facile tibi erit luxuriae motibus obviare.

[51] For even if in the conflict of luxury you are found steadfast and, after a few encounters, victorious, you will suffer few or no later assaults from it. For luxury is such a thing that by pursuing it we are conquered, and by fleeing it we rout it. Therefore, if you shall have wished to receive by the ear those things spoken of the heart, it will be easy for you to oppose the motions of luxury.

[52] Absit enim hominem tanta nobilitate generis decoratum tantave probitate refultum Veneris posse contagio maculari et fornicando mulieris admixtione foedari vel ipsius labe foedissima inquinari. Mulieris enim qualitatem sive statum districtius agitare nil foedius vel magis taediosum reperitur in orbe.

[52] Far be it that a man, adorned with so great a nobility of birth and replete with so much probity, could be stained by the contagion of Venus and defiled by committing fornication or polluted by the woman’s mingling, or made most foully tainted by her very stain. For nothing is found in the orb more foul or more tedious than to examine strictly the quality or condition of a woman.

[53] Sed haec omittamus ad praesens, ne qualitercunque credamur in eis accusare naturam, et quia cuilibet sunt manifesta prudenti. Sola enim haec ad praesens est intentio nostra amorem tibi penitus dissuadere ac corporis te pudicitiam admonere.

[53] But let us omit these things for the present, lest in any way we be thought to accuse nature in them, and because they are manifest to any prudent person. For this alone is our present intent: to dissuade you utterly from love and to admonish you toward the chastity of your body.

[54] Quod si potentia cooperante divina pro nostra poterimus voluntate perficere, nil nobis in hac vita posse gratius evenire cognoscas, quia corporis pudicitia et abstinentia carnis res est, quam apud Deum et homines expedit cunctis habere et eam modis omnibus conservare, quin ea neglecta nullum in homine bonum posset esse perfectum plene.

[54] But if, with divine power cooperating, we can accomplish by our will for our own benefit, know that nothing in this life can prove more agreeable to us, since bodily chastity and abstinence of the flesh is a thing which it is expedient for all to possess and to preserve in every way before God and men; indeed, if neglected, no good in a man could be made fully perfect.

[55] Et si aliquis in se ipso illam constat habere, multi per eam in homine excessus operiuntur, et varia quoque crimina tolerantur. Nam, si homo pudicus inveniatur et largus, nullius detractionibus posset de facili vulnerari vel eius laudibus derogari. Sapiens ergo eris, si istud studeas magno adipisci labore, quod cuncta bona quae in homine inveniuntur exornat et multos per sui potentiam in quolibet occultare novit excessus.

[55] And if anyone truly possesses that in himself, many excesses in a man are concealed by it, and various crimes are also tolerated. For if a man is found chaste and generous, he could not easily be harmed by any detractions nor have his praises diminished. Therefore you will be wise if you strive to obtain this by great toil, for it adorns all the good things found in a man and by its power knows how to hide many excesses in anyone.

[56] Ne mireris quod dixi pudicum, addidi quoque et largum; nam sine largitate omnis in homine virtus mortua videtur et laudis infructuosa iacere, Iacobi apostoli auctoritate testante: 'Omnis fides sine operibus mortua est.' Sic et omnis sine largitate virtus nulla putatur.

[56] Do not marvel that I said "chaste"; I added also "generous"; for without generosity every virtue in a man appears dead and lies fruitless of praise, the authority of the Apostle James bearing witness: 'Omnis fides sine operibus mortua est.' ("All faith without works is dead.") Thus every virtue without generosity is deemed nothing.

[57] Alia quoque ratio evidenter videtur arguere amantes. Nam ex amore et Veneris opere corpora debilitantur humana, et ideo homines efficiuntur in bello minus potentes. Debilitantur homines ex amore triplici satis rationabili causa; nam ex ipso Veneris opere, ut physicalis monstrat auctoritas, corporis plurimum potentia minoratur, sed propter amorem corpus minoris cibi et potus assumptione nutritur, et ideo non immerito debet esse potentiae brevioris.

[57] Another reason also plainly seems to arraign lovers. For from love and from Venus’s act human bodies are debilitated, and therefore men are made less powerful in war. Men are weakened by love for three quite reasonable causes; for from Venus’s very act, as the physician’s authority shows, the body’s potency is greatly diminished; but because of love the body is nourished by a smaller intake of food and drink, and therefore not undeservedly ought to be of briefer strength.

[58] Praeterea tollit amor etiam somnum et omni solet hominem privare quiete. Sed ex privatione somni sequitur in homine digestio mala et corporis debilitatio multa; et hoc ex ipsa nominis somni rationabili physicali possumus definitione cognoscere. Est enim somnus, ut ait Iohannicius, quies animalium virtutum cum intensione naturalium; ergo privatio somni nil aliud est nisi animalium virtutum fatigatio cum diminutione naturalium.

[58] Furthermore love also removes sleep and is wont to deprive every man of repose. But from the deprivation of sleep follows in a man poor digestion and great bodily debilitation; and this we can know from the very reasonable physical definition of the name sleep. For sleep is, as Iohannicius says, the quiet of the animal virtues with a lowering of the natural [powers]; therefore deprivation of sleep is nothing else but the fatigue of the animal virtues with a diminution of the natural [powers].

[59] Quarta dici potest ratione non inepte corpora hominum debilitari. Nam propter peccatum omnia dona Dei credimus in homine minorari, et tempora vitae hominis abbreviari. Quum igitur hominibus magnum sit corporis potentia donum atque praecipuum, non recte agis, si talia tibi assumere quaeris per quae hoc praecipuum munus in te valeat quacunque ratione deficere vel quomodolibet attenuari.

[59] A fourth reason may be said not unaptly that the bodies of men are debilitated. For because of sin we believe all the gifts of God in man to be diminished, and the seasons of a man’s life to be shortened. Therefore, since to men the great potency of the body is a gift and a principal one, you do not act rightly if you seek to take on such things by which this principal munus in you may in any way fail or be in any manner attenuated.

[60] Ex amore autem non solum haec praedicta sequuntur, sed ex eo quoque corporis aegritudo procedit. Nam ex mala digestione interius turbantur humores, et inde febres et aegritudines infinitae nascuntur. Somni quoque amissio cerebri et mentis saepissime alterationes inducit, unde homo efficitur amens et furiosus.

[60] From love, however, not only do those things aforesaid follow, but from it also proceeds the aegritudo of the body. For from bad digestio the humours are disturbed inwardly, and thence fevers and infinite aegritudes are born. The loss of somnus likewise very often brings about alterations of the cerebrum and of the mind, whence a man becomes amens and furiosus.

[61] Sed nimia diei et noctis cogitatio, quam universi habent amantes, inducit cerebri quoque defectum, et aegritudines corporis inde procedunt. Sed memini me quodam tempore in dictis quibusdam physicalibus invenisse quod propter Veneris opera homines tempore breviori senescunt, et ideo te ad non amandum precibus admonere contendo.

[61] But excessive day-and-night thought, which all lovers have, induces also a failure of the brain, and ailments of the body proceed from that. Yet I remember that at one time I found in certain physical treatises that because of the works of Venus men grow old in a shorter time, and therefore I strive to admonish you by prayers not to love.

[62] Alia quoque ratione te non amare compello, quia sapientia propter amorem suum in sapiente perdit officium. Nam, quantumcunque sit aliquis sapientia plenus, si ad Veneris opera deducatur, nescit habere modum vel sua sapientia motus luxuriae moderari aut actus mortiferos refrenare. Immo magis sapientes insanire dicuntur amore et ardentius carnis voluptates implere quam qui minori scientia gubernantur.

[62] For another reason likewise I compel you not to love, because wisdom, on account of its love in the wise man, loses its office. For, however full a man may be of wisdom, if he is led to the works of Venus, he does not know how to keep measure, nor can his wisdom moderate the impulses of lust or restrain deadly acts. Indeed, the wise are said rather to go mad with love and to more ardently fulfil the pleasures of the flesh than those who are governed by lesser knowledge.

[63] Sed et magis sapientes viri, postquam in amore delinquunt, luxuriae contemnere solent excessus, quam qui modica sunt scientia fulti. Quis enim Salomone maiori fuit sapientia plenus, qui tamen sine modo luxuriando peccavit et amore mulierum alienos deos non timuit adorare?

[63] But even the more wise men, after they offend in love, are wont to scorn the excesses of luxury more than those propped by lesser knowledge. For who indeed was greater in wisdom than Solomon, who nevertheless sinned by luxuriating without moderation and, by reason of love for women, did not fear to adore alien gods?

[64] Sed et quis maior aut sapientia clarior est David propheta repertus, qui tamen innumerabiles habuit concubinas, uxorem male concupivit Uriae et eam adulterando stupravit virumque ipsius tanquam perfidus homicida necavit? Quis ergo mulierum amator suam sciret cupidinem moderari, si in viris tanto sapientiae dogmate fultis pro mulierum amore sapientia suum non novit officium nec modum potuit luxuriando servare?

[64] But who greater or more renowned in wisdom was found than the prophet David, who nevertheless had innumerable concubines, lusted after Uriah’s wife and by adultery defiled her, and killed her husband himself like a treacherous murderer? Who, then, a lover of women would know how to restrain his desire, if among men so upheld by the dogma of wisdom, for the love of women wisdom did not know its own office nor could preserve its measure by indulging in luxury?

[65] Amatores iterum alia ratione confundimus. Amorem namque mutuum, quem in femina quaeris, invenire non poteris. Non enim aliqua unquam dilexit femina virum nec amanti mutuo se novit amoris vinculo colligare.

[65] We confuse lovers again by another argument. For the mutual love that you seek in a woman you will not be able to find. For no woman ever loved a man, nor does she know how to bind herself to a lover by a mutual bond of love.

Mulier [quoque] namque quaerit in amore ditari, non autem coamanti placita solatia exhibere; nec istud debet aliquis admirari, quum de natura procedat.

For a woman too seeks to be enriched in love, not to furnish pleasing consolations to the lover; nor should anyone marvel at this, since it proceeds from nature.

[66] Nam et mulieres omnes de sexus generali natura tenacitatis et avaritiae vitio maculantur et pecuniae quaestui et lucris attentae sunt vigilique aure sollicitae. Mundi namque partes plurimas circuivi ac diligenti examinatione disquirens aliquem reperire non potui, qui mulierem aliquam se asserat invenisse, quae sponte non oblata instanti postulatione non exigat, et si oblata vel exacta plenaria munera non agnoscat, quae ab amore non retardet incepto.

[66] For indeed all women also are stained by the vitiate of tenacity and avarice in the general nature of the sex, and are attentive to the acquisition of money and intent on lucre, and solicitous for gold. For I have traversed very many parts of the world and, by diligent inquiry, could not find anyone who would claim to have found a woman who, if not offered of her own accord, does not demand when pressed; and who, if full gifts are offered or extorted, would not acknowledge them, who by love would not be delayed in her undertaking.

[67] Sed etsi mulieri substantiam largitus fueris infinitam, si tantum in soliti muneris te viderit praesentatione remissum vel ad inopiam te iam devenire cognoverit, incognitum te quasi alienigenam reputabit et in omnibus sibi eris taediosus atque nocivus. Sed et nulla posset femina reperiri quae tanta tibi affectione iungatur vel tanta constantia solidetur, si aliquis ad eam quaecunque munera offerendo accedat, quae suo fidem servet amori.

[67] But even if you had bestowed infinite substance on a woman, if she should see you lax in the customary presentation of gifts or come to know that you have now come to want, she will reckon you unknown, as it were an alien, and in all things you will be tedious and harmful to her. And moreover no woman could be found who would be joined to you with so great affection or be consolidated by so great constancy, if anyone should approach her offering whatsoever gifts who preserves faithfulness to his own love.

[68] Tantus enim in mulieribus ardor avaritiae manet, quod larga munera rerum omnia penitus in eis castitatis claustra dirumpunt. Nam et si manu velis aperta venire, nulla te mulier eo quod petis vacuum permittet abire. Ac si largas rerum promissiones omittas, ad mulieres nihil postulaturus accedas, quia etsi regio decoreris honore, si nil tamen attuleris, nil penitus apud eas impetrare valebis, sed earum verecundus repelleris ab aula.

[68] For so great a ardor of avarice remains in women, that lavish gifts of goods utterly burst through in them the barriers of chastity. For even if you would come with the hand open, no woman will permit you to depart empty of what you ask. And if you omit abundant promises of wealth, approach women as one who will demand nothing; for even if you shine with royal honor, if you nevertheless bring nothing, you will be wholly unable to obtain anything among them, but will be repelled from the hall by their modesty.

Nam ob avaritiam fures omnes sunt mulieres et loculos reperiuntur habere.

For because of avarice all women are thieves, and are found to have little lockers (loculi) for their goods.

[69] Nec invenitur femina tanta generis altitudine decorari vel dignitatis et rerum fertilitate beari, cuius pudorem oblatio non frangat argenti, et quam degeneris et abiectae quoque personae subvertere non possit larga et abundans copia rerum; et hoc ideo quia nulla reperitur femina dives, sicut nec ebrio unquam satis potasse videtur. Nam etsi terra simul et aqua penitus verterentur in aurum, vix posset mulieris avaritia mitigari.

[69] Nor is there found a woman so adorned by the height of her birth or blessed with dignity and fertility of possessions, whose modesty the presenting of silver would not break, nor whom a large and abundant store of goods could not overturn into a degenerate and abaseed state; and this is for the reason that no woman is found rich, just as no drunkard ever seems to have drunk enough. For even if earth and water were wholly turned into gold, scarcely could a woman’s avarice be mitigated.

[70] Ad haec mulier omnis non solum naturaliter reperitur avara, sed etiam invida et aliarum maledica, rapax, ventris obsequio dedita, inconstans, in sermone multiplex, inobediens et contra interdicta renitens, superbiae vitio maculata et inanis gloriae cupida, mendax, ebriosa, virlingosa, nil secretum servans, nimis luxuriosa, ad omne malum prona et hominem cordis affectione non amans.

[70] Moreover every woman is found not only by nature avaricious, but also envious and maledictive toward others, rapacious, given to the obedience of the belly, inconstant, manifold in speech, disobedient and resisting interdictions, stained by the vice of pride and desirous of empty glory, mendacious, drunken, foul‑tongued, keeping no secret, overly lascivious, prone to every evil and not loving man with the affection of the heart.

[71] Est autem mulier avara, quia non excogitatur in mundo nefas quod ipsa audacter interveniente munere non committat, nec cuiquam necessitatem patienti sua novit abundantia subvenire. Facilius enim posses de individuo adamante ungue praecidere quam humano ingenio quidquam ex reposito mulieris peculio de ipsius voluntate praesumere. Sicut enim Epicurus summum bonum in ventris esse credit obsequio, ita mulier huius mundi laudes in divitiis credit et rerum tenacitate finiri.

[71] Moreover, the woman is avaricious, for there is no wickedness in the world that she would not boldly commit when a gift intervenes, nor does her abundance know to relieve anyone suffering need. For it would be easier to sever a fingernail from a single adamant than by human wit to presume anything from the store of a woman’s peculium according to her will. Just as Epicurus believes the summum bonum is in the service of the belly, so the woman of this world believes that praise lies in riches and in the tenacity of possessions.

[72] Nec enim mulier aliqua tam simplex et fatua reperitur, quae propria non noverit tenacitate avida custodire et aliena summa ingenii subtilitate lucrari. Immo simplex quidem mulier in unius venditione gallinae abundantiori cautela procedit quam sapientissimus iurisperitus in castri alienatione maioris. Sed et nulla mulier in tanto cuiquam amoris zelo coniungitur quae toto mentis ingenio non laboret coamantis substantiam exhaurire.

[72] For no woman is found so simple and foolish who does not know to guard her own things with greedy tenacity and to profit by subtlety of wit from another’s sums. Indeed a simple woman proceeds with more caution in the sale of a single hen than the most sapient jurisprudent in the alienation of a larger estate. Nor is any woman joined to another with so great a zeal of love who does not, with the whole ingenuity of her mind, labor to exhaust the substance of her beloved.

Et haec non reperitur regula fallax sed omni exceptione carere.

And this rule is not found fallacious but to be devoid of every exception.

[73] Invida quoque mulier omnis generali regula invenitur, quia semper mulier in alterius feminae pulchritudine zelo consumitur et rerum felicitate privatur. Nam et si propriae filiae mulier intelligat pulchritudinem commendari, vix erit quod invidiae zelus ipsam interius non adstringat.

[73] Moreover every envious woman is found by a general rule, for a woman is always consumed with zeal at another woman’s beauty and is deprived of the felicity of things. For even if a woman perceives that the beauty of her own daughter is being praised, there will scarcely be anything which the zeal of envy does not inwardly bind her from.

[74] Et multa convicinarum [et] mulierum inopia et earum inordinata paupertas sibi videtur opulentia affluens et abundans copia rerum, unde muliebrem tantummodo sexum proverbium antiquum voluisse credimus sine omni exceptione notare quod ait:

[74] And the want of many neighboring women, and their disorderly poverty, seems to her like flowing opulence and an abundant supply of things; whence we think that the ancient proverb, wishing to single out the female sex alone without any exception, noted what it says:

'Fertilior seges est alienis semper in agris,
vicinumque pecus grandius uber habet.'

'The crop is always more fertile in another's fields,
and the neighboring herd has a larger, more bounteous yield.'

Sed vix contingere posset quod una mulier [in] morum probitatem vel pulchritudinis formam laudaret alterius, et, si laudare contingat in uno, in alio statim detractionis verba subiunget, quae praemissas valeant supprimere laudes.

But it could scarce come to pass that one woman should praise another’s morum probity or the form of her beauty; and if it happen that she praise in one point, at once she will append words of detraction about another, which are able to suppress the praises just uttered.

[75] Et ideo non immerito sequitur mulierem esse maledicam, quia ex invidia tantum et odio maledicta sequuntur. Non voluit unquam mulier haec in se frangere iura sed penitus intacta servare. Nec enim facile posset femina reperiri, cuius unquam noverit parcere lingua vel detractionis verba tacere.

[75] And therefore not undeservedly it follows that a woman is a slanderer, because from envy alone and hatred slanders arise. No woman ever wished to break these rights in herself, but to keep them wholly untouched. For nor could a woman easily be found who would ever know how to spare her tongue or to hold back the words of detraction.

[76] Et in hoc mulier omnis suas per omnes credit attollere laudes et propriam accrescere famam, si aliarum insistat laudibus derogare, quae res manifeste cunctis demonstrat modicum in mulieribus dogma vigere. Cunctis enim per mundum constat hominibus et est quasi generalis regula omnibus firmum detractionis verba detractoris tantum laedere famam et eius opinionem gravare.

[76] And in this every woman believes that she can lift up her praises through all and increase her own fame, if she insists on derogating from the praises of others; which thing plainly shows to all that a small dogma prevails among women. For it is agreed among all men throughout the world, and is as it were a general rule fixed for everyone, that the words of a detractor—words of detraction—only injure a reputation and weigh down its esteem.

[77] Nec propter hoc mulieres maledicere cessant et laudes inquietare bonorum, ideoque firmiter credimus asserendum nullam penitus mulierem sapientiae dogma tenere. Nam et omnia quae solent sapientes habere mulieri sunt penitus aliena, quia omnia temere credit, et laudibus propriis libenter insistit, et cetera sapientiae contraria gerit, quod laboriosum esset nobis per singula enarrare.

[77] Nor because of this do women cease to slander and to disturb the praises of the good, and therefore we firmly believe that it must be asserted that no woman whatsoever holds the dogma of wisdom. For indeed even all the things which the wise are wont to possess are wholly alien to a woman, since she believes everything rashly, and gladly insists upon her own praises, and performs other things contrary to wisdom, which it would be laborious for us to recount point by point.

[78] Rapacitatis quoque vitio mulier quaelibet inquinatur, quia mulier omnis non solum aliis sed etiam sibi bene, iuncto marito suis totis elaborat viribus universa sibi bona surripere et rapta nemini profutura servare. Tanta enim in muliere avaritia dominatur, quod nunquam credit se contra divinae vel humanae legis statuta venire, sed cum aliena quaerit iactura ditari.

[78] By the vice of rapacity every woman is likewise defiled, for every woman, not only toward others but even for herself, joined to her husband, exerts all her forces to snatch away for herself all goods and to keep the plunder so as to be profitable to no one. For so great a avarice rules in a woman that she never believes she is acting against the statutes of divine or human law, but seeks to be enriched by the loss of others.

[79] Immo nemini largiri et omnia tam iuste quam iniuste acquisita magno studio reservare summam credit mulier esse virtutem et ab omnibus tanquam bonum esse laudandum, et ab hac quoque regula non excipitur ulla quoque regina.

[79] Nay, she thinks that to give to no one and to reserve with great zeal all things acquired, whether justly or unjustly, is the highest virtue, and that she ought to be praised by all as a good; and by this same rule no queen at all is excepted.

[80] Ventris etiam mulier in tanto manet obsequio quia nulli rei mulier erubesceret assentire, si fuerit de splendido cibo secura, nec tanta sibi posset esse copia cibi, si appetitus eam inquietat edendi, quod unquam speret se posse plenarie saturari vel quod in mensa petat habere sodalem, sed in cibi assumptione occulta quaerit semper et nimis latentia loca et extra ordinem libenter solet assumere cibum.

[80] Moreover a woman remains in such subjection to her belly because she would not be ashamed to assent to anything if she is secure about splendid food, nor could there be so great a store of food for her if the appetite of eating disturbs her, in that she ever hopes she can be made fully satiate or that at the table she may obtain a companion, but in the secret consumption of food she always seeks out very hidden places and gladly is wont to take food out of order.

[81] Sed licet alias mulierum sit sexus semper avarus et omni rerum tenacitati suppositus, omnia tamen, quae habet, avidissime in ciborum lecacitate consumit, nec fuit quandocunque femina visa quae non in gulae vitio tentata succumberet. Et haec omnia possumus in Eva prima mulierum cognoscere quae, licet manu divina sine hominis fuerit facto plasmata, nil tamen magis vetitum timuit assumere cibum, et pro ventris ingluvie de Paradisi meruit habitatione repelli.

[81] But although the female sex is elsewhere ever covetous and subject to the tenacity of all things, yet she consumes most avidly all that she has in the lechery of foods, and there was never any woman seen who, when tempted by the vice of gluttony, did not succumb. And all this we may recognize in Eve, the first of women, who, though formed by the divine hand without a man, nevertheless did not refrain from taking the forbidden food, and for the gluttony of her belly deserved to be driven from the habitation of Paradise.

[82] Si ergo illa femina, quae sine crimine fuit divina manu creata, vitia non potuit compescere gulae, quid erit in aliis, quas in peccatis mater concipit in alvo, nec unquam sine crimine vivunt? Sit ergo tibi pro generali regula definitum, quod [in] nihilo facile poteris in muliere carere, si saepius curaveris eam splendida mensa cibare.

[82] If therefore that woman, who without guilt was created by the divine hand, could not restrain the vices of gluttony, what will be in the others, whom as mother she conceives in the womb in sins, and who never live without guilt? Let it therefore be determined for you as a general rule that you will hardly be without anything in a woman, if you have often taken care to feed her at a splendid table.

[83] Inconstans etiam mulier regulariter invenitur, quia nulla mulier tanta super aliquo negotio soliditate firmatur, cuius fides modica suasione cuiusque non efficiatur in brevi spatio alterata. Est etenim mulier tanquam cera liquescens, quae semper est formam novam parata suscipere et ad sigilli cuiuslibet impositionem mutari.

[83] An inconstant woman is regularly found as well, for there is no woman so firmly established in any business that her slight faith may not, by the persuasion of anyone, be changed in a short space. For a woman is like melting wax, ever ready to receive a new form and to be altered by the impression of any seal.

[84] Sed nec ulla posset mulier te facere tanta promissione securum, cuius voluntas et propositum non inveniatur brevi momento circa promissa mutari. Nec horae spatio in eodem statu cuiusque mulieris animus perseverat, unde non immerito Marcianus ait: 'Age enim, rumpe moram, quia varium et mutabile semper femina.'

[84] But no woman could make you secure by so great a promise, whose will and purpose are not found to be changed in a short moment concerning promises. Nor does the mind of any woman persevere in the same state for the space of an hour, whence not undeservedly Marcianus says: "Come then, break the delay, for woman is always variable and mutable."

[85] Non ergo speres de quacunque mulieris sponsione gaudere, nisi rei primitus sis perceptione securus. Et ideo non expedit in mulierum sponsione civilia iura servari, sed ad earum promissiones semper venias cum sacco paratus. Nam illud proverbium antiquum omni videtur exceptione carere in feminis, scilicet: 'Tolle moras, semper nocuit differre paratis.'

[85] Therefore do not hope to take joy in any woman's sponsion, unless first you are secure by perception of the thing. And therefore it is not expedient that civil rights be observed in women's pledges, but to their promises you should always come prepared with a sack. For that ancient proverb seems to lack any exception concerning women, namely: 'Take away delays; it has always harmed to defer for the prepared.'

[86] Sed mulieres omnes cuncta quae dicunt in cordis scimus duplicitate narrare, quia semper alia corde gerunt quam ore loquantur. Nullus posset homo tanta mulieris familiaritate vel affectione gaudere, qui eius posset animi secreta cognoscere, vel qua sibi fide loquatur. Mulier enim neminem confidit amicum et quemlibet credit penitus deceptorem, et ideo ipsa semper in deceptionis animo perseverat et cuncta quae loquitur in duplicitate cordis enarrat et mentis plica fatetur.

[86] But all women, we know, tell everything with a duplicity of heart, for they always bear one thing in their heart and speak another with their mouth. No man could enjoy so great a woman's intimacy or affection who could know the secrets of her mind, or with what fidelity she speaks to him. For a woman trusts no one as a friend and esteems everyone utterly a deceiver, and therefore she herself always persists in a spirit of deception and recounts all that she utters in duplicity of heart and reveals the folds of her mind.

[87] Nunquam ergo te reddas in mulieris promissione vel iureiurando securum, quia nulla manet fides in muliere, sed tuae mentis propositum studeas mulieri semper servare occultum, et tua sibi noli aperire secreta, [et] ut sic artem arte deludas et eius valeas excludere fraudem.

[87] Therefore never consider yourself secure by a woman’s promise or oath, for no faith remains in a woman; but strive to keep the purpose of your mind always hidden from a woman, and do not open your secrets to her, [and] thus by craft deceive her craft and be able to exclude her fraud.

[88] Samson enim, cuius cunctis satis probitas est manifesta, quia mulieri sua non novit celare secreta, ab ea in cordis duplicitate deceptus ab inimicorum legitur exercitu superatus, et ab eisdem captus corporis virtute et oculorum simul est visione privatus. De mulieribus quoque aliis infinitis percipimus, quae suos viros et amatores eo quod eis sua non noverunt occultare secreta, turpiter in sermonis duplicitate prodidisse leguntur.

[88] For Samson, whose probity is manifest to all, because he did not know how to hide his secrets from his woman, being deceived by her in the duplicity of the heart, is said to have been overcome by the army of his enemies, and by the same men captured, and at once by force deprived both of his bodily strength and of the sight of his eyes. Of countless other women also we learn that, because they do not know how to conceal their secrets from their husbands and lovers, they are read to have shamefully betrayed them in the duplicity of their speech.

[89] Inobedientiae quoque vitio mulier quaelibet inquinatur, quia nulla in orbe adeo sapiens et discreta femina vivit, si ei rei cuiusque interdicatur abusus, quae contra vetitum toto corporis non conetur adnisu et contra interdicta venire. Unde illud sapientis eloquium sine omni exceptione locum sibi meruit in feminis invenire, scilicet: 'Nitimur in vetitum cupimus semperque negatum.'

[89] By the vice of disobedience every woman is likewise tainted, for no woman in the orb so wise and discreet lives who, if the use of any thing be forbidden to her, does not with the whole body’s assent endeavor against the prohibition and come to what is forbidden. Hence that saying of the wise man, without any exception, merited to find a place among women, namely: 'Nitimur in vetitum cupimus semperque negatum.'

[90] Sed et legitur quod vir quidam sapientissimus fuit exosam habens uxorem. Qui causa criminis evitandi eam nolens propria interimere manu, sciens mulierem libenter in vetita niti, vas pretiosissimum praeparavit et in eo vinum optimum et odoriferum cum veneno mixtum apposuit et ait uxori: 'Uxor dulcissima, cave ne vasculum praesens attingas, nec de hoc liquore quomodolibet praelibare praesumas, quia res est venenosa et humanae contraria vitae.'

[90] But it is also read that a certain very wise man had a wife he detested. Who, unwilling to take her life with his own hand in order to avoid the occasion of crime, and knowing that the woman would gladly strive for forbidden things, prepared a most precious little vessel and in it set the finest and most fragrant wine mixed with poison, and said to his wife: 'Dearest wife, beware that you do not touch this little vessel now present, nor presume to sample in any way this liquid, for it is a poisonous thing and contrary to human life.'

[91] Mulier vero vetita mariti contemnens, quum nondum procul abisset, de inhibito liquore praesumpsit et sic est penitus interempta veneno. Sed quid ista referimus quum maiora noverimus? Nonne etenim mulier Eva prima, quae manu quoque fuit formata divina, et inobedientiae vitio deperiit et gloriam immortalitatis amisit suaque culpa cunctos successores suos ad mortis deduxit interitum?

[91] The woman, however, scorning her husband's prohibition, when she had not yet gone far, presumed to taste the forbidden liquid and so was utterly slain by the poison. But why do we relate those things when we know greater? Was not the first woman Eve, who also was formed by the divine hand, destroyed by the vice of disobedience and lost the glory of immortality, and by her fault led all her successors to the demise of death?

Si vis ergo mulierem facere quidquam, ei praecipiendo contraria obtinebis.

If therefore you wish to make a woman do anything, by commanding her you will obtain the contrary.

[92] Superbia quoque muliebrem consuevit maculare sexum. Mulier enim superbiae concitatione accensa nec linguae nec manus novit scelera vel convicia continere, sed omnia nefanda irata audacter committit. Sed et si quis vellet iratam compescere mulierem, inani se labore fatigat, quia si manibus eam teneat pedibusque ligatam et cuiuslibet eam generis cruciatu adstringat, ipsam non posset a malo proposito revocare vel eius animi superbiam mitigare.

[92] Pride also has grown accustomed to maculate the female sex. For a woman, kindled by the concitation of pride, knows neither tongue nor hands to restrain crimes or reproaches, but angrily commits all unspeakable acts boldly. And if anyone were willing to repress an angry woman, he wearies himself in vain labor; for if he hold her with hands and bind her feet and bind her with tortures of any kind, he would not be able to call her back from her evil purpose nor to mitigate the pride of her mind.

[93] Sed ad modicum satis et levis occasionis verbum, immo quandoque pro nihilo, cuiuslibet mulieris accenditur ira, et in immensum eius superbia crescit, nec unquam recolere possum quod aliquis feminam potuerit quamcunque videre, quae suam noverit superbiam cohibere. Et ab his regulis nulla femina reperitur excepta.

[93] But at a slight and trivial occasion, nay sometimes for nothing, the anger of any woman is kindled, and her pride swells to immensity, and I can never recollect that any woman, whoever she might be, could restrain her own pride. And from these rules no woman is found excepted.

[94] Praeterea omnis mulier alias contemptui videtur habere, quod ex sola constat superbia provenire. Nullus enim nisi ex superbiae supercilio alium contemnere posset. Mulier praeterea quaelibet, non tantum iuvencula sed etiam senex et decrepita, summo studio elaborat propriam extollere formam, quam rem ex superbia procedere sola sapientis patenter verba demonstrant, qui ait: 'Cunctus inest fastus, sequiturque superbia formam.'

[94] Moreover every woman seems to hold others in contempt, which clearly proceeds from pride alone. For no one could contemn another except from the supercilious brow of pride. Furthermore any woman, not only a young maiden but even old and decrepit, with the greatest zeal labors to exalt her own form, a thing which the words of the wise plainly show proceeds only from pride, who said: 'All haughtiness is present, and pride follows form.'

[95] Unde manifeste patet mulieres non posse mores egregios plenarie possidere quia, ut ait: 'Inquinat egregios adiuncta superbia mores.'

[95] Whence it is manifest that women cannot fully possess excellent morals, because, as he says: 'Added pride taints excellent morals.'

Vana gloria feminam detentat quoque vehementer, quia mulier aliqua reperiri non posset in mundo, quam super omnia laus non delectet humana, et quae verba cuncta de se ipsa prolata non credat ad suas pertinentia laudes.

Vain glory likewise holds a woman vehemently captive, because there could not be found any woman in the world whom human praise would not above all delight; and who would not believe all words uttered about herself to be praises pertaining to her.

[96] Quae etiam in Eva prima femina posset culpa notari, quum cibaria vetita sumpsit, ut boni et mali posset habere scientiam. Sed et nulla mulier invenitur ex tam infimo genere nata, quae se non asserat egregios habere parentes et a magnatum stipite derivari, et quae se omni iactantia non extollat. Et haec sunt quae vana gloria tanquam propria quaerit.

[96] Which also could be marked as a fault in Eve the first woman, when she took the forbidden food, that she might have the knowledge of good and evil. But no woman is found born of so low a stock who does not assert that she has illustrious parents and is derived from the stem of magnates, and who does not exalt herself by every vaunt. And these are the things which vain glory seeks as her own.

[97] Mendax etiam femina quaelibet reperitur, quia non est femina vivens quae falsa non simulet et mendacia ingenio non componat audaci. Nam et pro re modica satis mulier millies iurando mentitur et pro brevissimo lucro infinita mendacia fingit.

[97] Likewise any woman is found to be mendacious, for there is no living woman who does not feign falsehoods and compose lies with bold ingenium. For even for a small matter a woman lies a thousand times by swearing, and for the briefest profit she fashions infinite lies.

[98] Immo mulieres sua cuncta mendacia tueri arte laborant et sub ornata falsitate aliarum consuerunt falsum componere crimen. Nec posset homo tam violentas contra mulierem praesumptiones habere quod ipsa suum profiteatur excessum, nisi fuerit in ipso crimine deprehensa.

[98] Nay, women strive by craft to defend all their lies, and under the adorned falsity of others have grown accustomed to fabricate a false crime. Nor could a man entertain such violent presumptions against a woman that she herself professes her excess, unless she be caught in the very crime.

[99] Est etiam omnis mulier ebriosa, id est vinum libenter potando assumens. Non est enim mulier aliqua quae cum centum in die commatribus erubescat optimum [caritative] potare falernum. Nec erit totiens meri potatione refecta, quae vina iterum allata recuset; vinum tamen versum sibi maxime reputat inimicum, et aquae potus plurimum consuevit ei esse nocivus.

[99] Every woman is likewise a drunkard, that is, one who gladly takes wine by drinking. For there is no woman at all who, though she blushes a hundred times a day before her fellow-women, will not deem it best to drink Falernian [charitably]. Nor will she be so often restored by draughts of unmixed wine who, when wines are again brought, refuses them; yet she counts spilled wine above all her enemy, and has come very much to consider the drinking of water to be harmful to her.

Sed, si vinum sanum sine aquae admixtione reperiat, magnam suae substantiae vellet potius sustinere iacturam, quam de illo ad corporis sufficientiam non gustaret, unde nulla est mulier quae saepissime ebrietatis vitium non incurrat.

But if she finds the wine pure, unmixed with water, she would rather endure a great loss of her own substance than not taste of it to bodily sufficiency; hence there is no woman who does not very often incur the vice of drunkenness.

[100] Est et omnis femina virlingosa, quia nulla est quae suam noverit a maledictis compescere linguam, et quae pro unius ovi amissione die tota velut canis latrando non clamaret et totam pro re modica viciniam non turbaret. Immo mulier cum aliis commorando nunquam alicui ad loquendum vellet cedere locum, sed suis semper dictis nititur dicenda committere et in suo diutius sermone durare, nec unquam posset sua lingua vel spiritus fatigari loquendo.

[100] And every woman is also virlingose, for there is none who knows how to check her tongue from maledictions, nor who for the loss of a single egg would not cry out the whole day like a barking dog and disturb the whole neighbourhood for a trifling thing. Nay, a woman, dwelling with others, would never wish to yield to anyone the place for speaking, but ever strives to entrust speech to her own words and to endure longer in her own discourse, nor could either her tongue or her breath be wearied by speaking.

[101] Saepe etiam mulieres videmus plurimas, quae propter aviditatem loquendi solitariae commorantes intra se ipsas ad verba moventur et expressa voce loquuntur. Sed etiam cunctis mulier audacter loquendo resistit et nullius unquam posset acquiescere dictis, sed in omnibus semper suam nititur praeferre sententiam.

[101] We often also see very many women who, because of an avidity for speaking, dwelling solitary within themselves, are moved to words and speak with an expressed voice. But likewise a woman withstands all by speaking boldly and could never acquiesce to the sayings of any one, but in all things always strives to prefer her own sententia.

[102] Praeterea nulla novit mulier aliquod occultare secretum. Quanto enim aliquid secretius iniungitur mulieri servandum, tanto avidius illud cunctis indicare laborat. Nec potuit usque ad haec tempora femina inveniri quae aliquid sibi in secreto positum reservaret occultum, quamvis illud sit magnum, vel inde videatur alicui mortis interitus evenire.

[102] Furthermore no woman knows how to hide any secret. For the more secret something is enjoined upon a woman to keep, the more avidly she labors to disclose it to all. Nor up to these times could a woman be found who would reserve anything placed in her keeping as hidden, however great it be, or even if from it the deathly ruin of someone seemed likely to follow.

[103] Quidquid enim secretum alicuius fidei mulieris iniungitur, eius penitus videtur urere intrinseca, nisi primitus iniuncta sibi damnose secreta revelet. Nec posses illud in feminis evitare quasi iuxta superiorem regulam eis praecipiendo contraria, quia mulierem quamlibet plurimum delectat novarum confabulatio rerum. Secretum ergo tuum ab omni studeas femina custodire.

[103] For whatever secret of any confidence is enjoined upon a woman, it seems to burn up her innermost being utterly, unless first she shamefully reveals to others the secrets imposed on her. Nor could you avoid this in women as if by prescribing to them a higher contrary rule, for a woman is exceedingly delighted by the confabulation of new things. Therefore take pains that your secret be kept from every woman.

[104] Luxuriosa est etiam omnis femina mundi, quia mulier quaelibet, quantumcunque sit dignitatis honore praeclara, si aliquem licet vilissimum et abiectum noverit in Veneris opere potentem, illum a suo concubitu non repellit, nec est aliquis in opere Veneris potens qui etiam cuiusvis mulieris posset quomodolibet mitigare libidinem.

[104] Every woman of the world is likewise luxurious, for any woman, however illustrious in the honour of dignity, if she knows some man, however vile and abject, to be potent in the work of Venus, will not repel him from her concubitus, nor is there any one potent in the work of Venus who could in any way mitigate a woman’s libidinem.

[105] Praeterea nulla mulier tanta fidei puritate colligatur amico vel manet unita marito, quae alium non admittat amantem, maxime quum quis pecuniosus accedit, ubi quidem mulieris luxuria cum avaritia summa notatur. Sed nulla in hoc saeculo commoratur in tantum mulier constans vel quacunque sponsione ligata, si voluptatis accedat amator et eam ad Veneris voluptates sapienter et instanter invitet, quae post multam saltem instantiam petentis velit abiicere preces vel ab eius se importunitate tueri.

[105] Moreover no woman, however gathered to a friend by such purity of fide or remaining united to a husband, is one who will not admit another amant; especially when a pecunious man approaches, for there the woman’s luxuria is marked at its height with avaritia. But in this age no woman remains so constans or bound by any sponsio, if an amator for voluptas approaches and wisely and urgently invites her to the voluptates of Venus, who, after at least much insistence of the petitioner, will be willing to cast aside her preces or to shelter herself from his importunitate.

[106] Et haec quidem regula pro nulla reperitur femina fallax. Videas ergo qualis sit mulier reputanda, quae in rerum felicitate posita et honorabili amico vel optimo [est] honorata marito alterius appetit voluptatibus commisceri. Ideo istud mulier agit quia nimia ipsam luxuria vexat.

[106] And this rule indeed applies to no deceitful woman. See then what sort of woman is to be reckoned one who, placed in the felicity of things and honored by an honorable friend or by the best husband, desires to be mingled in another's voluptuous pleasures. Therefore this woman acts thus because excessive luxury vexes her.

[107] Est quoque ad omne malum femina prona. Quodcunque maius est in hoc saeculo nefas, illud omnis mulier sine timore pro levi occasione committit, et mulieris animus ad omne malum pro modica cuiusque suasione facile inclinatur. Praeterea nulla vivit in hoc femina mundo, non etiam imperatrix neque regina, quae totam vitam suam more gentilium non consumat auguriis et variis divinationum haruspiciis [et], dum vivit, mente credula non insistat, et quae assidue artis mathematicae infinita maleficia non committat.

[107] Woman is also prone to every evil. Whatever greater wickedness is in this age, every woman, without fear and for a slight occasion, commits it; and a woman’s mind is easily inclined to every evil by the modest persuasion of anyone. Moreover no woman lives in this world, not even an empress nor a queen, who does not spend her whole life, after the manner of the gentiles, on auguries and the various divinations of haruspices, and who, while she lives, does not persist in a credulous spirit, and who does not continually practise the boundless maleficia of the mathematical art.

[108] Immo nullum opus mulier facit, in cuius principio dies non exspectetur et hora, et cui ars malefica non praestet initium. Nam etiam non ducitur, nec defuncti obsequia celebrantur, nec semina trahuntur ad agrum, nec habitatio nova patietur ingressum, nec quidquam aliud datur suo initio, nisi muliebre prius procedat augurium, et nisi istud magicis feminarum praesagiis approbetur.

[108] Nay, no work does a woman perform the beginning of which does not await a day and an hour, and in which the malefic art does not furnish an initiation. For even a bride is not led forth, nor are the funeral obsequies celebrated, nor are the seeds drawn to the field, nor will a new dwelling admit entry, nor is anything else given its beginning, unless a feminine augury go before, and unless that be approved by the magical prognostications of women.

[109] Unde sapientissimus Salomon malitias cunctas et scelera mulieris agnoscens de ipsius vitiis et improbitate generali fuit sermone locutus. Ait enim 'femina nulla bona'. Cur igitur quod est malum, Gualteri, tam avide quaeris amare?

[109] Whence the most wise Solomon, recognizing all the malices and crimes of woman, spoke concerning her vices and her general depravity. For he says, 'femina nulla bona' — no woman is good. Why therefore, Gualter, do you so avidly seek to love that which is evil?

[110] Mulier siquidem hominem cordis affectione non amat, quia nulla est quae marito vel fidem servet amico, et cuius fides non inveniatur alio superveniente vacillans. Nescit enim mulier aurum vel argentum aut alia sibi oblata munera reiicere neque sui corporis solatia petita denegare.

[110] Indeed, a woman does not love a man with the affection of the heart, for there is none who will keep fidelity to a husband or to a friend, and whose fidelity is not found vacillating when another comes upon her. For a woman does not know how to reject gold or silver or other gifts offered to her, nor to deny the solicitations of her own body's comforts.

[111] Sed quum sciat femina nihil in tantum coamantis animum aggravare quantum si de ipsa sui corporis solatia largiatur, videas quanta mulier hominem cordis affectione peramet, quae propter auri vel argenti aviditatem extranei vel peregrini se committit arbitrio et coamantis animum non erubescit tanta confusione turbare ac propriae fidei ornamenta dirumpere.

[111] But when a woman knows that nothing so much weighs down the mind of a lover as if she lavishly bestows the pleasures of her body, see how greatly a woman will love a man with the affection of the heart who, for the avidity of gold or silver, commits herself to the arbitrium of a stranger or foreigner, and does not blush to disturb the lover’s mind with so great a confusion and to rend the ornaments of her own fidelity.

[112] Sed nulla praeterea femina tanto posset coamanti dilectionis vinculo colligari, si munerum ipsa semper suffragia non agnoscat, quae circa solita non incipiat tepidare solatia et suo coamanti non fiat cito peregrina. Neminem ergo videtur decere prudentem feminae se affectui obligare, quia nemini mutuum servat amorem, et constat ipsam tot supra dictis et tam validis rationibus reprobandam.

[112] But no woman besides could be so bound by the bond of affection to a lover, if she did not herself always acknowledge the endorsements of gifts, which about customary solaces do not begin to grow tepid and do not quickly become foreign to her lover. Therefore it seems fit for no prudent man to obligate himself to a woman’s affection, for she preserves no mutual love for anyone, and it is clear that she herself is to be reproved by the foregoing and by such strong reasons.

[113] Amor praeterea ratione alia satis videtur odibilis, quia saepius inaequalia pondera portat et eam semper cogit amare, quam nulla posset homo sollicitudine obtinere, qua mutuum illa non sentit amorem, quum amoris non instigetur aculeis. Non est ergo illius arbitrium eligendum, qui te cogit instanter illud toto mentis ingenio postulare, quod ipse idem tibi facit penitus denegari.

[113] Moreover love for another reason seems sufficiently odious, because it more often bears unequal weights and always compels one to love her whom no man could win by solicitude, she not feeling mutual love, since she is not instigated by the goads of love. Therefore his judgement is not to be chosen who forces you eagerly to demand that thing with your whole mind which he himself utterly denies you.

[114] Nam, si amor iustus vellet moderator haberi, id solum ad amandum cogeret amatores, quod statim vel post dignos labores eos mutua vice diligeret; quod quum non faciat, merito videtur eius militia recusanda. Non enim illius videtur amanda societas, qui te producit ad bellum et inito proelio transit ad hostes et tuitionis eis arma ministrat. Non expedit ergo, venerande amice, tuos in amore consumere dies, quem tot superius improbatum rationibus constat.

[114] For if just Love wished to be regarded as a governor, it would compel lovers to love only that which immediately or after worthy labours they would in mutual turn esteem; which, since it does not do, its militia is rightly to be refused. For that companionship does not seem to be loved which leads you forth to war and, once the battle is begun, passes over to the enemies and supplies them with arms of defence. It is therefore not expedient, venerable friend, that you consume your days in love, which by so many foregoing reasons is found blameworthy.

[115] Nam si te facit regis gratia carere coelestis et omni te penitus vero privat amico et huius saeculi cunctos subducit honores, omnisque famae laudabilis per eundem supprimitur aura, ac sui voracitate divitias devorat universas, et ex eo, sicut superius narratur, mala cuncta sequuntur, cur stulte quaeris amare, vel quod inde posses acquirere bonum, quod tibi valeret tot incommoda compensare?

[115] For if, for the sake of a king’s favor, it makes you bereft of heavenly things and utterly deprives you of every honor from a true friend and withdraws from you all the honours of this age, and every laudable breath of fame is stamped out by that same man, and by his voracity he devours all your riches, and from this, as has been narrated above, all evils follow, why do you foolishly seek to love, or imagine that from it you could acquire a good that would suffice to compensate so many inconveniences?

[116] Ned id quod quaeris in amore praecipuum, scilicet ut vice mutua diligaris, sicut superius edocetur, ullo posses obtinere labore, quia nulla femina mutuum rependit amorem. Si cuncta igitur quae in amore versantur vigili curaveris mente perquirere, clara poteris veritate cognoscere quam inevitabili quisque ratione tenetur amorem totis viribus evitare et eius penitus calcare mandata.

[116] Nor could that which you seek as principal in love, namely that you be beloved in mutual turn, as will be taught above, be obtained by any labor, for no woman repays mutual love. If therefore you take care to inquire with a wakeful mind into all the things that circulate in love, you will be able by clear truth to learn how, by inevitable reason, everyone is bound to avoid love with all his powers and utterly to trample down its mandates.

[117] Haec igitur nostra subtiliter et fideliter examinata doctrina, quam tibi praesenti libello mandamus insertam, tibi duplicem sententiam propinabit. Nam in prima parte praesentis libelli tuae simplici et iuvenili annuere petitioni volentes ac nostrae quidem in hac parte parcere nolentes inertiae artem amatoriam, sicut nobis mente avida postulasti, serie tibi plena dirigimus et competenti ordinatione dispositam delegamus.

[117] These teachings of ours, examined subtly and faithfully, which we commit to you inserted in this present little book, will offer you a twofold judgment. For in the first part of this little book, wishing to assent to your simple and youthful petition — and not wishing, indeed, to spare the amatory art of idleness in this matter, as you, eager in mind, requested of us — we direct to you a full series and deliver it arranged with competent ordering.

[118] Quam si iuxta volueris praesentem exercere doctrinam, et sicut huius libelli assidua tibi lectio demonstrabit, omnes corporis voluptates pleno consequeris effectu; Dei tamen gratia, bonorum consortio atque virorum laudabilium amicitia iusta manebis ratione privatus, tuamque famam non modicam facies sustinere iacturam, nec facile huius saeculi consequeris honores.

[118] But if you wish to practise this present doctrina accordingly, and as the assiduous reading of this little libellus will show you, you will attain all bodily voluptates with full effect; yet, by God's grace, by the consortship of goods and the friendship of laudable men, you will remain deprived of right reason, and you will make your fame sustain no small loss, nor will you easily obtain the honours of this age.

[119] In ulteriori parte libelli tuae potius volentes utilitati consulere, de amoris reprobatione tibi nulla ratione petenti, ut bona forte praestemus invito, spontanea voluntate subiunximus et pleno tibi tractatu conscripsimus. Quem tractatum nostrum si attenta volueris investigatione disquirere ac mentis intellectu percipere et eiusdem doctrinam operis executione complere, ratione manifesta cognosces neminem in amoris voluptatibus debere male suos expendere dies, ac inde rex coelestis in cunctis tibi propitius permanebit et in hoc saeculo prosperos mereberis habere successus et universa laudabilia et honesta desideria cordis implere, ac in futuro gloriam et vitam possidebis aeternam.

[119] In the latter part of your little book, rather wishing to serve your utility — you asking in no way for a condemnation of love, lest perchance we impose goods upon one unwilling — we have appended, of our own spontaneous will, and written for you a full treatise. Which treatise, if you will, by attentive investigation, inquire into and perceive with the intellect of your mind and complete that same doctrine by the execution of the work, you will plainly know that no one ought to ill‑spend his days in the pleasures of love; and thence the heavenly King will remain propitious to you in all things, and in this world you will deserve to obtain prosperous successes and to fulfil all praiseworthy and honest desires of the heart, and in the future you will possess glory and eternal life.

[120] Sumas ergo, Gualteri, salubrem tibi a nobis propinatam doctrinam et mundi penitus vanitates omittas, ut quum venerit sponsus nuptias celebrare maiores et clamor surrexerit in nocte, sis praeparatus cum lampadibus occurrere sibi ornatis secumque ad nuptias introire divinas, nec te oporteat tempore opportunitatis instantis tuae lampadis serotina ornamenta disquirere et ad sponsi domum ianua clausa venire ac verecundam vocem audire.

[120] Therefore take, Gualteri, the salutary doctrine we proffer to you and utterly abandon the vanities of the world, so that when the Bridegroom shall come to celebrate the greater nuptials and a cry shall be raised in the night, you may be prepared to go forth to meet him with your lamps trimmed and to enter with him into the divine nuptials, nor be obliged at the moment of the impending opportunity to seek the evening adornments of your lamp and come to the bridegroom’s house with the door shut and hear a modest voice.

[121] Studeas ergo, Gualteri, lampades semper ornatas habere, id est caritatis et bonorum operum ornamenta tenere. Memento etiam vigilare semper ne in peccatis dormiendo te inveniat sponsi repentinus adventus. Cave igitur, Gualteri, amoris exercere mandata et continua vigilatione labora ut, quum venerit sponsus, inveniat te vigilantem, nec de corporis iuventute confisum mundana delectatio te faciat in peccati dormitione iacere ac de sponsi tarditate securum, quia eiusdem sponsi voce testante nescimus diem neque horam.

[121] Therefore strive, Gualteri, to have your lamps ever adorned, that is, to keep the ornaments of charity and good works. Remember also always to be waking, lest the sudden coming of the bridegroom find you sleeping in sins. Beware then, Gualteri, to practise the commandments of love and labour with continual vigilance, so that when the bridegroom comes he may find you watchful; nor, trusting in the youth of the body, let worldly delight make you lie in the sleep of sin and secure because of the bridegroom’s delay, for by the bridegroom’s own voice we know neither the day nor the hour.